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TWELVE 


SERMONS   ON  HOPE 


BY 

C.  H.  SPURGEON 


New  York         Chicago  Toronto 

Fleming  H.  Revell  Company 

Publishers  of  Evangelical  Literature 


8vo.  Cloth.    Each,  ^Oc. 

THE  TWELVE  SERMONS  SERIES 

By  C  R  SPURGEON 


CHRISTMAS  SERMONS 
NEW  YEAR'S  SERMONS 
MISSIONARY  SERMONS 

SERMONS  FOR  THE  TROUBLED  AND  TRIED 

SERMONS  ON  CONVERSION 

SERMONS  ON  FAITH 

SERMONS  ON  PRAISE 

SERMONS  ON  PRAYER 

SERMONS  ON  THE  HOLY  SPIRIT 

SERMONS  ON  THE  PLAN  OF  SALVATION 

SERMONS  ON  THE  PRODIGAL  SON,  etc. 

SERMONS  ON  THE  RESURRECTION 

SERMONS  ON  THE  SECOND  COMING  OF  CHRIST 

SERMONS  ON  UNBELIEF 

SERMONS  ON  VITAL  QUESTIONS 

SERMONS  FOR  INQUIRERS 

SOUL-WINNING  SERMONS 

STRIKING  SERMONS 

SERMONS  FOR  CHRISTIAN  WORKERS 

SERMONS  ON  PEACE 

SERMONS  ON  JOY 

REVIVAL  SERMONS 

SERMONS  ON  HOLINESS 

SERMONS  ON  HOPE 

SERMONS  ON  REPENTANCE 

SERMONS  ON  HEAVEN 

SERMONS  TO  YOUNG  MEN 

SERMONS  ON  PRECIOUS  PROMISES 


\ 


THE  HOPE  OF  FUTURE  BLISS. 


a  Sermon 


Dblivebbd  on  Sabbath  Evening  May  20,  1855,  by  Tiile 


REV.  C.  H.  SPURGEON, 


AT  EXETER  HALL,  STRAND. 


As  for  me,  I  will  behold  thy  face  in  righteousness:  I  shall  be  satisfied,  when  I  awalce,  with  thy 
likeness." — Ps.  xvii.  15, 

It  would  be  diflacult  to  say  to  which  the  gospel  owes  most,  to  its  friends  or  to  its 
enemies.  It  is  true,  that  by  the  help  of  God,  its  friends  have  done  much  for  it;  they 
have  preached  it  in  foreign  lands,  they  have  dared  death,  they  have  laughed  to 
scorn  the  terrors  of  the  grave,  they  have  ventured  all  things  for  Christ,  and  so  have 
glorified  the  doctrine  they  believed ;  but  the  enemies  of  Christ,  unwittingly,  have 
done  no  little,  for  when  they  have  persecuted  Christ's  servants,  they  have  scattered 
them  abroad,  so  that  they  have  gone  everywhere  preaching  the  Word;  yea,  when 
they  have  trampled  upon  the  gospel,  like  a  certain  herb  we  read  of  in  medicine,  it 
hath  grown  all  the  faster:  and  if  we  refer  to  the  pages  of  sacred  writ  how  very 
many  precious  portions  of  it  do  we  owe,  under  God,  to  the  enemies  of  the  cross  of 
Christ!  Jesus  Christ  would  never  have  preached  many  of  his  discourses  had  not 
his  foes  compelled  him  to  answer  them;  had  they  not  brought  objections,  we  should 
not  have  heard  the  sweet  sentences  in  which  he  replied.  So  with  the  book  of 
Psalms :  had  not  David  been  sorely  tried  by  enemies,  had  not  the  foemen  shot  their 
arrows  at  him,  had  they  not  attempted  to  malign  and  blast  his  character,  had  they 
not  deeply  distressed  him,  and  made  him  cry  out  in  misery,  we  should  have  missed 
many  of  those  precious  experimental  utterances  we  here  find,  much  of  that  holy 
song  which  he  penned  after  his  deliverance,  and  very  much  of  that  glorious  state- 
ment of  his  trust  in  the  infallible  God.  We  should  have  lost  all  this,  had  it  not 
been  wrung  from  him  by  the  iron  hand  of  anguish.  Had  it  not  been  for  David's 
enemies,  he  would  not  have  penned  his  Psalms;  but  when  hunted  like  a  partridge 
on  the  mountains,  when  driven  like  the  timid  roe  before  the  hunter's  dogs,  he  waited 
for  awhile,  bathed  his  sides  in  the  brooks  of  Siloa,  and  panting  on  the  hill-top  a 
little,  he  breathed  the  air  of  heaven  and  stood  and  rested  his  weary  limbs.  Then  was 
it  that  he  gave  honour  to  God;  then  he  shouted  aloud  to  that  mighty  Jehovah,  who 
for  him  had  gotten  the  victory.  This  sentence  follows  a  description  of  the  great 
troubles  which  the  wicked  bring  upon  the  righteous,  wherein  he  consoles  himself  with 
the  hope  of  future  bliss.  •*  As  for  me,"  says  the  patriarch,  casting  his  eyes  aloft;  "As 
for  me,"  said  the  hunted  chieftain  of  the  caves  of  Engedi — "  As  for  me,"  says  the  once 
shepherd  boy,  who  was  soon  to  wear  a  royal  diadem — "  As  for  me,  I  will  behold  thy 
face  in  righteousness;  I  shall  be  satisfied,  when  I  awake  with  thy  likeness." 

In  looking  at  this  passage  to-night,  we  shall  notice  first  of  all,  the  spirit  of  it, 
secondly,  the  matter  of  it;  and  then,  thirdly,  we  shall  close  by  speaking  of  the  con" 
trast  which  is  implied  in  it. 

I.  First,  then,  the  spirit  op  this  utterance,  for  I  always  love  to  look  at  the 
spirit  in  which  a  man  writes,  or  the  spirit  in  which  he  preaches;  in  fact,  there  is 
vastly  more  in  that  than  in  the  words  he  uses. 

Now,  what  should  you  think  is  the  spirit  of  these  words?  "  As  for  me,  I  will  behold 
thy  face  in  righteousness;  I  shall  be  satisfied,  when  I  awake, with  thy  likeness." 

First,  they  breathe  the  spirit  of  a  man  entirely  free  from  envy.  Notice,  that  the 
Psalmist  has  been  speaking  of  the  wicked.  "  They  are  inclosed  in  their  own  fat : 
with  their  mouth  they  speak  proudly.'*  "  They  are  full  of  children,  and  leave  the 
rest  of  their  substance  to  their  babes."  But  David  envies  them  not.    "  Go,"  sayt 


No.  25 


A 


THE  HOPE  OF  FUTURE  BLISS. 

he,  "rich  man,  in  all  thy  riches — go,  proud  man,  in  all  thy  pride— go,  tY.OM  happy 
man,  with  thine  abundance  of  children;  I  envy  thee  not;  as  for  me,  my  lot  is  dif- 
ferent: I  can  look  on  you  without  desiring  to  have  your  possessions;  I  can  well 
keep  that  commandment, 'Thou  shalt  not  covet,'  for  in  your  possessions  there  is 
nothing  wcrth  my  love;  I  set  no  value  upon  your  earthly  treasures;  I  envy  you  not 
your  heaps  of  glittering  dust;  for  my  Redeemer  is  mine."  The  man  is  above  envy, 
because  he  thinks  that  the  joy  would  be  no  joy  to  him — that  the  portion  would  not 
suit  his  disposition.  Therefore,  he  turns  his  eye  heavenward,  and  says,  "  As  for  me 
I  shall  behold  thy  face  in  righteousness."  Oh!  beloved,  it  is  a  happy  thing  to  be 
free  from  envy.  Envy  is  a  curse  which  blighteth  creation;  and  even  Eden's  garden 
itself  would  have  become  defaced,  and  no  longer  fair,  if  the  wind  of  envy  could  have 
'  blown  on  it ;  envy  tarnisheth  the  gold  ;  envy  dimneth  the  silver  ;  should  envy 
breathe  on  the  hot  sun,  it  would  quench  it;  should  she  cast  her  evil  eye  on  the 
moon,  it  would  be  turned  into  blood,  and  the  stars  would  fly  astonished  at  her. 
Envy  is  accursed  of  heaven;  yea,  it  is  Satan's  first-born — the  vilest  of  vices.  Give 
a  man  riches,  but  let  him  have  envy,  and  there  is  the  worm  at  the  root  of  the  fair 
tree;  give  him  happiness,  and  if  he  envies  another's  lot,  what  would  have  been  hap- 
piness becomes  his  misery,  because  it  is  not  so  great  as  that  of  some  one  else. 
But  give  me  freedom  from  envy;  let  me  be  content  with  what  God  has  given  me, 
let  me  say,  Ye  may  have  yours,  I  will  not  envy  you — I  am  satisfied  with  mine;" 
yea,  give  me  such  a  love  to  my  fellow  creatures  that  I  can  rejoice  in  their  joy,  and 
the  more  they  have  the  more  glad  I  am  of  it.  My  candle  will  burn  no  less  brightly 
because  theirs  outshines  it.  I  can  rejoice  in  their  prosperity.  Then  am  I  happy, 
for  all  around  tends  to  make  me  blissful,  when  I  can  rejoice  in  the  joys  of  others, 
and  make  their  gladness  my  own.  Envy!  oh!  may  God  deliver  us  from  it!  But 
how,  in  truth,  can  we  get  rid  of  it  so  well  as  by  believing  that  we  have  something 
that  is  not  on  earth,  but  in  heaven?  If  we  can  look  upon  all  the  things  in  the 
world  and  say,  As  for  me,  I  will  behold  thy  face  in  righteousness;  I  shall  be 
satisfied  by-and-bye!"  then  we  cannot  envy  other  men,  because  their  lot  would  not 
be  adapted  to  our  peculiar  taste.  Doth  the  ox  envy  the  lion!  Nay,  for  it  cannot 
feed  upon  the  carcase.  Doth  the  dove  grieve  because  the  raven  can  gloat  itself  on 
carrion?  Nay,  for  it  lives  on  other  food.  Will  the  eagle  envy  the  wren  his  tiny 
nest?  Oh,  no!  So  the  Christian  will  mount  aloft  as  the  eagle,  spreading  his  broad 
wings,  he  will  fly  up  to  his  eyrie  amongst  the  stars,  where  God  hath  made  him  his 
nest,  saying,  "As  foi-  me,  I  will  dwell  here;  I  look  upon  the  low  places  of  this 
earth  with  contempt;  I  envy  not  your  greatness,  ye  mighty  emperors;  I  desire  not 
your  fame,  ye  mighty  warriors;  I  ask  not  for  wealth,  O  Croesus;  I  beg  not 
for  thy  power,  O  Caesar;  as  for  me,  I  have  something  else  ;  my  portion  is  the 
Lord."  The  text  breathes  the  spirit  of  a  man  free  from  envy.  May  God  give  that 
to  us ! 

Then,  secondly,  you  can  see  that  there  is  about  it  the  air  of  a  man  who  is  looking 
into  the  future.  Read  the  passage  thoroughly,  and  you  will  see  that  it  all  has  rela- 
tion to  the  future;  because  it  says,  "As  for  me,  I  shall."  It  has  nothing  to  do  with 
the  present:  it  does  not  say,  "  As  for  me  I  do,  or  I  am,  so-and-so,"  but  "  As  for  me, 
I  ivill  behold  th}^  face  in  righteousness;  I  shall  be  satisfied,  when  I  awake."  The 
Psalmist  looks  beyond  the  grave  into  another  world;  he  overlooks  the  narrow 
death-bed  where  he  has  to  sleep,  and  he  says,  "  When  I  awake."  How  happy  is 
that  man  who  has  an  eye  to  the  future;  even  in  worldly  things  we  esteem  that  man 
who  looks  beyond  the  present  day;  he  who  spends  all  his  money  as  it  comes  in  will 
soon  bring  himself  to  rags.  He  who  lives  on  the  present  is  a  fool;  but  wise  men 
are  content  to  look  after  future  things.  When  Milton  penned  his  book  he  might 
know,  perhaps,  that  he  should  have  little  fame  in  his  lifetime ;  but  he  said,  "  I  shall 
be  honoured  when  my  head  shall  sleep  in  the  grave."  Thus  have  other  worthies 
been  content  to  tarry  until  time  has  broken  the  earthen  pitcher,  and  suflered  the 
lamp  to  blaze;  as  for  honour,  they  said,  "  We  will  leave  that  to  the  future, 
for  that  fame  which  comes  late  is  often  most  enduring,"  and  they  lived  upon 
the  "  shall "  and  fed  upon  the  future.  "  I  shall  be  satisfied  "  by-and-bye.  So  says 
the  Christian.  I  ask  no  royal  pomp  or  fame  now;  I  am  prepared  to  wait,  I  have 
an  interest  in  reversion ;  I  want  not  a  pitiful  estate  here — I  will  tarry  till  I  get  my 
domains  in  heaven,  those  broad  and  beautiful  domains  that  God  has  provided  for 
them  that  love  him.  Well  content  will  I  be  to  fold  my  arms  and  sit  me  down  in  the 
cottage,  for  I  shall  have  a  mansion  of  God,  "  a  house  not  made  with  hands,  eteniaj 


190 


THE  HOPE  OF  FUTURE  BLISS. 


in  the  heavens."  Bo  any  of  you  know  what  it  is  to  live  on  the  future — to  live  on 
expectation — to  live  on  what  you  are  to  have  in  the  next  world — to  feast  yourselves 
with  some  of  the  droppings  of  the  tree  of  life  that  fall  from  heaven — to  live  upon  the 
manna  of  expectation  which  falls  in  the  wilderness,  and  to  drink  that  stream  of 
nectar  which  gushes  from  the  throne  of  God?  Have  you  ever  gone  to  the  great 
Niagara  of  hope,  and  drank  the  spray  with  ravishing  delight;  for  the  very  spray  of 
heaven  is  glory  to  one's  soul!  Have  you  ever  lived  on  the  future,  and  said,  "  As 
for  me  I  sliall  have  somewhat,  by-and-bye?"  Why,  this  is  the  highest  motive  that 
can  actuate  a  man.  I  suppose  this  was  what  made  Luther  so  bold,  when  he  stood 
before  his  great  audience  of  kings  and  lords,  and  said,  "  I  stand  by  the  truth  that  I 
have  written,  and  will  so  stand  by  it  till  I  die;  so  help  me  God!"  Methinks  he 
must  have  said,  *'I  shall  be  satisfied  by-and-bye;  I  am  not  satisfied  now,  but  I  shall 
be  soon."  For  this  the  missionary  ventures  the  stormy  sea;  for  this  he  treads  the 
barbarous  shore;  for  this  he  goes  into  inhospitable  climes,  and  risks  his  life,  because 
he  knows  there  is  a  payment  to  come  by-and-bye.  I  sometimes  laughingly  tell  my 
friends  when  I  receive  a  favour  from  them,  that  I  cannot  return  it,  but  set  it  up  to 
my  Master  in  heaven,  for  they  shall  be  satisfied  when  they  awake  in  his  likeness. 
There  are  many  things  that  we  may  never  hope  to  be  rewarded  for  here,  but  that 
shall  be  remembered  before  the  throne  hereafter,  not  of  debt,  but  of  grace.  Like  a 
poor  minister  I  heard  of,  who,  walking  to  a  rustic  chapel  to  preach,  was  met  by  a 
clergyman  who  had  a  far  richer  berth.  He  asked  the  poor  man  what  he  expected  to 
have  for  his  preaching.  "  Well,"  he  said,  " I  expect  to  have  a  crown."  "Ah!"  said 
the  clergyman,  "  I  have  not  been  in  the  habit  of  preaching  for  less  than  a  guinea, 
anyhow."  "  Oli !"  said  the  other,  "  I  am  obliged  to  be  content  with  a  crown,  and  what 
is  more,  I  do  not  have  my  crown  now,  but  I  have  to  wait  for  that  in  the  future." 
The  clergyman  little  thought  that  he  meant  the  *'  crown  of  life  that  fadeth  not 
away!"  Christian!  live  on  the  future;  seek  nothing  here,  but  expect  that  thou  shalt 
shine  when  thou  shalt  come  in  the  likeness  of  Jesus,  with  him  to  be  admired,  and 
to  kneel  before  his  face  adoringly.    The  Psalmist  had  an  eye  to  the  future. 

And  again,  upon  this  point,  you  can  see  that  David,  at  the  time  he  wrote  this, 
was  full  of  faith.  The  text  is  fragrant  with  confidence.  "As  for  me,"  says  David, 
no  perhaps  about  it;  "I  will  behold  thy  face  in  righteousness;  I  shall  be  satisfied 
when  I  awake  up  in  thy  likeness."  If  some  men  should  say  so  novr,  they  would  be 
called  fanatics,  and  it  would  be  considered  presumption  for  any  man  to  say,  "  I 
will  behold  thy  face,  I  shall  be  satisfied;"  and  I  think  there  are  many  now  in  this 
world  who  think  it  is  quite  impossible  for  a  man  to  say  to  a  certainty,  "  I  know, 
I  am  sure,  I  am  certain."  But,  beloved,  there  are  not  one  or  two,  but  there  are 
thousands  and  thousands  of  God's  people  alive  in  this  world  who  can  say  with  an 
assured  confidence,  no  more  doubting  of  it  than  of  their  very  existence,  "  I  will 
behold  thy  face  in  righteousness;  I  shall  be  satisfied,  when  I  awake  in  thy  like- 
ness." It  is  possible,  though  perhaps  not  very  easy,  to  attain  to  that  high  and 
eminent  position  wherein  we  can  say  no  longer  do  I  hope^  but  I  know ;  no  longer  do 
I  trust,  but  I  am  persuaded;  I  have  a  happy  confidence;  I  am  sure  of  it;  I  am  certain; 
for  God  has  so  manifested  himself  to  me  that  now  it  is  no  longer  "if"  and  "per- 
haps," but  it  is  positive,  eternal,  "  shall."  "  I  shall  be  satisfied  when  I  awake  in 
thy  likeness."  How  many  are  there  here  of  that  sort?  Oh!  if  ye  are  talking  like 
that,  ye  must  expect  to  have  trouble,  for  God  never  gives  strong  faith  without  fiery 
trial ;  he  will  never  give  a  man  the  power  to  say  that  " shall"  without  trying  him; 
he  will  not  build  a  strong  ship  without  subjecting  it  to  very  mighty  storms ;  he 
will  not  make  you  a  mighty  warrior,  if  he  does  not  intend  to  try  your  skill  in 
battle.  God's  swords  must  be  used;  the  old  Toledo  blades  of  heaven  must  be 
smitten  against  the  armour  of  the  evil  one,  and  yet  they  shall  not  break,  for  they 
are  of  true  Jerusalem  metal,  which  shall  never  snap.  Oh!  what  a  happy  thing  to 
have  that  faith  to  say,  '*I  shall."  Some  of  you  think  it  quite  impossible,  I  know  ; 
but  it  is  the  gift  of  God,"  and  whosoever  asks  it  shall  obtain  it ;  and  the  very  chief 
of  sinners  now  present  in  this  place  may  yet  be  able  to  say  long  before  he  comes  to 
die,  I  shall  behold  thy  face  in  righteousness."  Methinks  I  see  the  aged  Christian. 
He  has  been  very  poor.  He  is  in  a  garret  where  the  stars  look  between  the  tiles. 
There  is  his  bed.  His  clothes  ragged  and  torn.  There  are  a  few  sticks  on  the 
hearth :  they  are  the  last  he  has.  He  is  sitting  up  in  his  chair  ;  his  paralytic  hand 
quivers  and  shakes,  and  he  is  evidently  n^ar  his  end.  His  last  meal  was  eaten 
yest^r  AMUPti  t  and  m  you  stand  and  look  at  him,  poor,  weak,  and  feeble,  who  would 


191 


THE  HOPE  or  FUTURE  RLI8S. 


desire  his  lot?  But  ask  him,  "  Old  man,  wouldst  thou  change  thy  garret  for  Caesar's 
palace?  Aged  Christian,  wouldst  thou  give  up  these  rags  for  wealth,  and  cease  to 
love  thy  God?"  See  how  indignation  burns  in  his  eyes  at  once!  He  replies,  "  *  As  for 
me,  I  shall'  within  a  few  more  days,  '  behold  his  face  in  righteousness;  I  shall  be 
satisfied'  soon;  here  I  never  shall  be.  Trouble  has  been  my  lot,  and  trial  has  been 
my  portion;  but  I  have  'a  house  not  made  with  hands,  eternal  in  the  heavens."* 
Bid  high;  bid  him  fair;  offer  him  your  hands  full  of  gold;  lay  all  down  for  him  to 
give  up  his  Christ.    "  Give  up  Christ?"  he  will  say,  "no,  never!" 

While  my  faith  can  keep  her  hold, 
I  envy  not  the  miser's  gold." 

Oh!  what  a  glorious  thing  to  be  full  of  faith,  and  to  have  the  confidence  of  assur- 
ance, so  as  to  say,  "I  will  behold  thy  face;  I  shall  be  satisfied  when  I  awake  with 
thy  likeness.*' 

Thus  much  concerning  the  spirit  of  David.  It  is  one  very  much  to  be  copied  and 
eminently  to  be  desired. 

n.  But  now,  secondly,  the  matter  of  this  passage.  And  here  we  will  dive  into 
the  very  depths  of  it,  God  helping  us;  for  without  the  Spirit  of  God  I  feel  I  am  ut- 
terly unable  to  speak  to  you.  I  have  not  those  gifts  and  talents  which  qualify  men 
to  speak ;  I  need  an  afflatus  from  no  high,  otherwise  I  stand  like  other  men  and  have 
nought  to  say.  May  that  be  given  me ;  for  without  it  I  am  dumb.  As  for  the  matter 
of  this  verse,  methinks  it  contains  a  double  blessing.  The  first  is  a  beholding — "  I 
will  behold  thy  face  in  righteousness;"  and  the  next  is  a  satisfaction — "I  shall  be 
satisfied  when  I  awake  with  thy  likeness." 

Let  us  begin  with  the  first,  then.  David  expected  that  he  should  behold  GocTs 
face.  What  a  vision  will  that  be,  my  brethren!  Have  you  ever  seen  God's  hand? 
I  have  seen  it,  when  sometimes  he  places  it  across  the  sky,  and  darkens  it  with 
clouds.  I  have  seen  God's  hand  sometimes,  when  the  cars  of  night  drag  along  the 
shades  of  darkness.  I  have  seen  his  hand  when,  launching  the  thunder-bolt,  his 
lightning  splits  the  clouds  and  rends  the  heavens.  Perhaps  ye  have  seen  it  in  a  gen- 
tler fashion,  when  it  pours  out  the  water  and  sends  it  rippling  along  in  rills,  and 
then  rolls  into  rivers.  Ye  have  seen  it  in  the  stormy  ocean — in  the  sky  decked  with 
stars,  in  the  earth  gemmed  with  flowers;  and  there  is  not  a  man  living  who  can 
know  all  the  wonders  of  God's  hand.  His  creation  is  so  wondrous  that  it  would  take 
more  than  a  life-time  to  understand  it.  Go  into  the  depths  of  it;  let  its  minute  parts 
engage  your  attention;  next  take  the  telescope,  and  try  to  see  remote  worlds,  and  can 
I  see  all  God's  handiwork — behold  all  his  hand?  No,  not  so  much  as  one  millionth 
part  of  the  fabric.  That  mighty  hand  wherein  the  callow  comets  are  brooded  by  the 
sun,  in  which  the  planets  roll  in  majestic  orbits;  that  mighty  hand  which  holds  all 
space,  and  grasps  all  beings — that  mighty  hand,  who  can  behold  it?  but  if  such  be 
his  hand,  what  must  his  face  be?  Ye  have  heard  God's  voice  sometimes,  and  ye 
have  trembled;  I,  myself,  have  listened  awe-struck,  and  yet  with  a  marvellous  joy, 
when  I  have  heard  God's  voice,  like  the  noise  of  many  waters,  in  the  great  thunder- 
ings.  Have  you  never  stood  and  listened,  while  the  earth  shook  and  trembled, 
and  the  very  spheres  stopped  thei?  music,  while  God  spoke  with  his  wondrousj 
deep  bass  voice?  Yes,  ye  have  heard  that  voice;  and  there  is  a  joy  marvellously 
instinct  with  love  which  enters  into  my  soul,  whenever  I  hear  the  thunder.  It 
is  my  Father  speaking,  and  my  heart  leaps  to  hear  him.  But  you  never  heard 
God's  loudest  voice.  It  was  but  the  whisper  when  the  thunder  rolled.  But  if  such 
be  the  voice,  what  must  it  be  to  behold  his  face?  David  said,  "  I  will  behold  thy 
face."  It  is  said  of  the  temple  of  Diana,  that  it  was  so  splendidly  decorated  with 
gold,  and  so  bright  and  shining,  that  a  porter  at  the  door  always  said  to  every  one 
that  entered,  Take  heed  to  your  eyes,  take  heed  to  your  eyes;  you  will  be  struck 
with  blindness  unless  you  take  heed  to  your  eyes."  But  oh!  that  view  of  glory! 
That  great  appearance.  The  vision  of  God !  to  see  him  face  to  face,  to  enter  into 
heaven,  and  to  see  the  righteous  shining  bright  as  stars  in  the  firmament ;  but  best 
of  all,  to  catch  a  glimpse  of  the  eternal  tnrone  I  Ah  !  there  he  sits !  'Twere  almost 
blasphemy  for  me  to  attempt  to  describe  him.  How  infinitely  far  my  poor  words  fall 
below  the  mighty  subject  I  But  to  behold  God's  face.  I  will  not  speak  of  the  lustre 
of  those  eyes,  or  the  majesty  of  those  lips,  that  shall  speak  words  of  love  and  affec- 
tion ;  but  to  behold  his  face  !  Ye  who  have  dived  into  the  Godhead's  deepest  sea 
and  have  been  lost  in  its  immensity,  ye  can  tell  a  little  of  it  I    Ye  mighty  ones,  who 


m 


THE  HOPE  W  FtTTUnE  BLISS. 


have  lived  in  heaven  these  thousand  years,  perhaps  ye  know,  hut  ye  cannot  tellt 
what  it  is  to  see  his  face.  We  must  each  of  us  go  there,  we  must  be  clad  with  im- 
mortality. We  must  go  above  the  blue  sky,  and  bathe  in  the  river  of  life:  we  must 
outsoar  the  lightning,  and  rise  above  the  stars,  to  know  what  it  is  to  see  God's  face. 
Words  cannot  set  it  forth.  So  there  I  leave  it.  The  hope  the  Psalmist  had  was, 
that  he  might  see  God's  face. 

But  there  was  a  peculiar  sweetness  mixed  with  this  joy,  because  he  knew  that  he 
should  behold  God's  face  in  righteousness.  "  I  shall  behold  thy  face  in  righteousness." 
Have  I  not  seen  my  Father's  face  here  below  ?  Yes,  I  have, through  a  glass  darkly," 
But  has  not  the  Christian  sometimes  beheld  him,  when  in  his  heavenly  moments 
earth  is  gone,  and  the  mind  is  stripped  of  matter?  There  are  some  seasons  when  the 
gross  materialism  dies  away,  and  when  the  ethereal  fire  within  blazes  up  so  high  that 
it  almost  touches  the  fire  of  heaven.  There  are  seasons,  when  in  some  retired  spot, 
calm  and  free  from  all  earthly  thought,  we  have  put  our  shoes  from  oflf  our  feet, 
because  the  place  whereon  we  stood  was  holy  ground;  and  we  have  talked  with  God! 
even  as  Enoch  talked  with  him,  so  has  the  Christian  held  intimate  communion  with 
his  Father.  He  has  heard  his  love-whispers ;  he  has  told  out  his  heart,  poured  out 
his  sorrows  and  his  groans  before  him.  But  after  all  he  has  felt  that  he  has  not 
beheld  his  face  in  righteousness.  There  was  so  much  sin  to  darken  the  eyes,  so 
much  folly,  so  much  frailty,  that  we  could  not  get  a  clear  prospect  of  our  Jesus. 
But  here  the  Psalmist  says,  "  I  will  behold  thy  face  in  righteousness."  When  that 
illustrious  day  shall  arise,  and  I  shall  see  my  Saviour  face  to  face,  I  shall  see  him 
"in  righteousness."  The  Christian  in  heaven  will  not  have  so  much  as  a  speck 
upon  his  garment;  he  will  be  pure  and  white;  yea,  on  the  earth  he  is 

•*Pure  through  Jesus'  blood,  and  white  as  angels  are." 

But  in  heaven  that  whiteness  shall  be  more  apparent.  Now,  it  is  sometimes  smoked 
by  earth,  and  covered  with  the  dust  of  this  poor  carnal  world;  but  in  heaven  he- 
will  have  brushed  himself,  and  washed  his  wings,  and  made  them  clean;  and  then 
will  he  see  God's  face  in  righteousness.  My  God!  I  believe  I  shall  stand  before  thy 
face  as  pure  as  thou  art  thyself;  for  I  shall  have  the  righteousness  of  Jesus  Christ; 
there  shall  be  upon  me  the  righteousness  of  a  God.  "  I  shall  behold  thy  face  in 
righteousness."  O  Christian,  canst  thou  enjoy  this?  Though  I  cannot  speak  about 
it,  dost  thy  heart  meditate  upon  it?  To  behold  his  face  for  ever;  to  bask  in  that, 
vision!  True,  thou  canst  not  understand  it;  but  thou  may  est  guess  the  meaning. 
To  behold  his  face  in  righteousness ! 

The  second  blessing,  upon  which  I  will  be  brief,  is  satisfaction.  He  will  be  satis- 
fied, the  Psalmist  says,  when  he  wakes  up  in  God's  likeness.  Satisfaction!  this  is^ 
another  joy  for  the  Christian  when  he  shall  enter  heaven.  Here  we  are  never 
thoroughly  satisfied.  True,  the  Christian  is  satisfied  from  himself;  he  has  that 
within  which  is  a  well-spring  of  comfort,  and  he  can  enjoy  solid  satisfaction.  But 
heaven  is  the  home  of  true  and  real  satisfaction.  When  the  believer  enters  heaven 
I  believe  his  imagination  will  be  thoroughly  satisfied.  All  he  has  ever  thought  of 
he  will  there  see;  every  holy  idea  will  be  solidified;  every  mighty  conception  will 
become  a  reality;  every  glorious  imagination  will  become  a  tangible  thing  that  he 
can  see.  His  imagination  will  not  be  able  to  think  of  anything  better  than  heaven ; 
and  should  he  sit  down  through  eternity,  he  would  not  be  able  to  conceive  of  any- 
thing that  should  outshine  the  lustre  of  that  glorious  city.  His  imagination  will 
be  satisfied.    Then  his  intellect  will  be  satisfied. 

"  Then  shall  I  see,  and  hear,  and  know. 
All  I  desired,  or  wished,  below." 

Who  is  satisfied  with  his  knowledge  here?  Are  there  not  secrets  we  want  to  know 
— depths  in  the  arcana  of  nature  that  we  have  not  entered?  But  in  that  glorious 
state  we  shall  know  as  much  as  we  want  to  know.  The  memory  will  be  satisfied. 
We  shall  look  back  upon  the  vista  of  past  years,  and  we  shall  be  content  with 
whatever  we  endured,  or  did,  or  suffered  on  earth. 

**  There,  on  a  green  and  flowery  mount, 
My  wearied  soul  shall  sit, 
And  with  transporting  joys  recount 
The  labours  Qf  my  feet," 


193 


THE  HOPE  OF  FUTURE  BLISS, 


Hope  will  be  satisfied,  if  there  be  such  a  thing  in  heaven.  We  shall  hope  for  a  future 

eternity,  and  believe  in  it.  But  we  shall  be  satisfied  as  to  our  hopes  continually: 
and  the  whole  man  will  be  so  content  that  there  will  not  remain  a  single  thing  in 
all  God's  dealings,  that  he  would  wish  to  have  altered;  yea,  perhaps  I  say  a  thing  at 
which  some  of  3-ou  will  demur — but  the  righteous  in  heaven  will  be  quite  satisfied 
with  the  damnation  of  the  lost.  I  used  to  think  that  if  I  could  see  the  lost  in  hell, 
surely  I  must  weep  for  them.  Could  I  hear  their  horrid  wailings,  and  see  the  dread- 
ful contortions  of  their  anguish,  surely  I  must  pity  them.  But  there  is  no  such  senti- 
ment as  that  known  in  heaven.  The  believer  shall  be  there  so  satisfied  with  all  God's 
will,  that  he  will  quite  forget  the  lost  in  the  idea  that  God  has  done  it  for  the  best, 
that  even  their  loss  has  been  their  own  fault,  and  that  he  is  infinitely  just  in  it. 
If  my  parents  could  see  me  in  hell  they  would  not  have  a  tear  to  shed  for  me,  though 
they  were  in  heaven,  for  they  would  say,  "  It  is  justice,  thou  great  God,  and  thy 
justice  must  be  magnified,  as  well  as  thy  mercy;"  and  moreover,  they  would  feel 
that  God  was  so  much  above  his  creatures  that  they  would  be  satisfied  to  see  those 
creatures  crushed  if  it  might  increase  God's  glory.  Oh!  in  heaven  I  believe  we  shall 
think  rightly  of  men.  Here  men  seem  great  things  to  us ;  but  in  heaven  they  will 
seem  no  more  than  a  few  creeping  insects  that  are  swept  away  in  ploughing  a  field 
for  harvest;  they  will  appear  no  more  than  a  tiny  handful  of  dust,  or  like  some 
nest  of  wasps  that  ought  to  be  exterminated  for  the  injury  they  have  done.  They 
will  appear  such  little  things  when  we  sit  on  high  with  God,  and  look  down  on  the 
nations  of  the  earth  as  grasshoppers,  and  "count  the  isles  as  very  little  things."  We 
shall  be  satisfied  with  everything;  there  will  not  be  a  single  thing  to  complain  of. 
"  I  shall  be  satisfied." 

But  when?  "I  shall  be  satisfied  when  I  awake  with  thy  likeness."  But  not  till 
then.  No,  not  till  then.  Now  here  a  difficulty  occurs.  You  know  there  are  some 
la  heave  1  who  have  not  yet  waked  up  in  God's  likeness.  In  fact,  none  of  those  in 
lieaven  have  done  so.  They  never  did  sleep  as  respects  their  souls;  the  waking 
refers  to  their  bodies,  and  they  are  not  awake  yet — but  are  still  slumbering.  0 
earth!  thou  art  the  bedchamber  of  the  mighty  dead !  What  a  vast  sleeping-house  this 
world  is!  It  is  one  vast  cemetery.  The  righteous  still  sleep;  and  they  are  to  be 
satisfied  on  the  resurrection  morn,  when  they  awake.  "  But,"  say  you,  "  are  they 
not  satisfied  now?  They  are  in  heaven:  is  it  possible  that  they  can  be  distressed?" 
No,  they  are  not ;  there  is  only  one  dissatisfaction  that  can  enter  heaven — the  dis  • 
satisfaction  of  the  blest  that  their  bodies  are  not  there.  Allow  me  to  use  a  simile 
which  will  somewhat  explain  what  I  mean.  When  a  Roman  conqueror  had  been 
at  war,  and  won  great  victories,  he  would  very  likely  come  back  with  his  soldiers, 
enter  into  his  house,  and  enjoy  himself  till  the  next  day,  when  he  would  go  out  of 
the  city  and  then  come  in  again  in  triumph.  Now,  the  saints,  as  it  were,  if  I  might 
use  such  a  phrase,  steal  into  heaven  without  their  bodies;  but  on  the  last  day,  when 
their  bodies  wake  up,  they  will  enter  in  their  triumphal  chariots.  And,  methinks, 
I  see  that  grand  procession,  when  Jesus  Christ,  first  of  all,  with  many  crowns  on 
his  head,  with  his  bright,  glorious  body,  shall  lead  the  way.  I  see  my  Saviour 
entering  first.  Behind  him  come  the  saints,  all  of  them  clapping  their  hands, 
all  of  them  touching  their  golden  harps,  and  entering  in  triumph.  And  when  they 
come  to  heaven's  gates,  and  the  doors  are  opened  wide  to  let  the  king  of  glory  in,  now 
wiU.  the  angels  crowd  at  the  windows,  and  on  the  house-tops,  like  the  inhabitants  in 
the  Roman  triumphr.  to  watch  them  as  they  pass  through  the  streets,  and  scatter 
lieaven's  roses  and  lilies  upon  them,  crying,  "crying,  "Hallelujah!  Hallelujah!  Hal- 
lelujah !  the  Lord  God  Omnipotent  reigneth !"  "  I  shall  be  satisfied"  in  that  glorious 
day,  when  all  his  angels  shall  come  to  see  the  triumph,  and  when  his  people  shall 
be  victorious  with  him. 

One  thought  here  ought  not  to  be  forgotten;  and  that  is,  the  Psalmist  says  we  are 
to  wake  up  in  the  likeness  of  God.  This  may  refer  to  the  soul;  for  the  spirit  of  tlie 
righteous  will  be  in  the  likeness  of  God  as  to  its  happiness,  holiness,  purity,  infalli- 
bUity,  eternity,  and  freedom  from  pain;  but  specially,  I  think,  it  relates  to  the  body, 
because  it  speaks  of  the  awaking.  The  body  is  to  be  in  the  likeness  of  Christ. 
What  a  thought!  It  is — and  alas!  I  have  had  too  many  such,  to-night — a  thought 
too  heavy  for  words,  I  am  to  awake  up  in  Christ's  likeness,  I  do  not  know  what 
Christ  is  like,  and  can  er.arcel3^  imagine.  I  love  sometimes  to  sit  and  look  at  him 
in  his  crucifixion.  I  care  not  what  men  say — I  know  tbr..t  sometimes  I  have  derived 
benefit  from  a  picture  of  my  dying  crucified  Saviour;  and  I  look  at  him  with  his 


THE  HOPE  OF  FUTURE  BLISS. 


c^rown  of  thorns,  his  pierced  side,  his  bleeding  hands  and  feet,  and  all  those  drops 

of  gore  hanpng  from  him;  but  I  cannot  picture  him  in  heaven,  he  is  so  briglit, 
so  glorious;  the  God  so  shines  through  the  man;  his  eyes  are  like  lamps  of  fire;  his 
tongue  like  a  two-edged  sword;  his  head  covered  with  hair  as  white  as  snow,  for 
he  is  the  Ancient  of  days;  he  binds  the  clouds  round  about  him  for  a  girdle;  and 
when  he  speaks,  it  is  like  the  sound  of  many  waters!  I  read  the  accounts  given  in 
the  book  of  Revelation,  but  I  cannot  tell  what  he  is ;  they  are  Scripture  phrases, 
and  I  cannot  understand  their  meaning;  but  whatever  they  mean,  I  know  that  I 
shall  wake  up  in  Christ's  likeness.  Oh !  what  a  change  it  will  be,  when  some  of  us. 
get  to  heaven!  There  is  a  man  who  fell  in  battle  with  the  word  of  salvation  on  his 
lips;  his  legs  had  been  shot  away,  and  his  body  had  been  scarred  by  sabre  thrusts; 
he  wakes  in  heaven,  and  finds  that  he  has  not  a  broken  body,  maimed  and  cut  about, 
and  hacked  and  injured,  but  that  he  is  in  Christ's  likeness.  There  is  an  old  matron, 
who  has  tottered  on  her  staff  for  years  along  her  weary  way;  time  has  ploughed 
furrows  on  her  brow;  haggard  and  lame,  her  body  is  laid  in  the  grave.  But  oh! 
aged  woman,  thou  shalt  arise  in  youth  and  beauty.  Another  has  been  deformed 
in  his  life-time,  but  when  he  wakes,  lie  wakes  in  the  likeness  of  Christ.  Whatever 
may  have  been  tlie  form  of  our  countenance,  whatever  the  contour,  the  beautiful 
shall  be  no  more  beautiful  in  heaven  than  those  who  were  deformed.  Those  who 
shone  on  earth,  peerless,  among  the  fairest,  who  ravished  men  with  looks  from  their 
eyes,  they  shall  be  no  brighter  in  heaven  than  those  who  are  now  passed  by  and 
neglected :  for  the}'  shall  all  be  like  Christ. 

III.  But  now  to  close  up,  here  is  a  vert  sad  contrast  implied.  We  shall  all 
slumber.  A  few  more  years  and  where  will  this  company  be?  Xerxes  wept,  because 
in  a  little  while  his  whole  army  would  be  gone ;  how  might  I  stand  here  and  weep,  be- 
cause within  a  few  more  years  others  shall  stand  in  this  place,  and  shall  say,  *'  The 
fathers,  where  are  they?"  Good  God!  and  is  it  true?  Is  it  not  a  reality?  Is  it  all  to 
be  swept  away?  Is  it  one  great  dissolving  view?  Ah!  it  is.  This  sight  shall  vanish 
soon;  and  you  and  I  shall  vanish  with  it.  We  are  but  a  show.  This  life  is  but  "  a 
stage  whereon  men  act;"  and  then  we  pass  behind  the  curtain,  and  we  there  unmask 
ourselves,  and  talk  with  God.  The  moment  we  begin  to  live  we  begin  to  die.  The 
tree  has  long  been  growing  that  shall  be  sawn  to  make  you  a  coffin.  The  sod  is 
ready  for  you  all.  But  this  scene  is  to  appear  again  soon.  One  short  dream,  one 
hurried  nap,  and  all  this  sight  shall  come  o'er  again.  We  shall  all  awake,  and  as 
we  stand  here  now,  we  shall  stand  together,  perhaps,  even  more  thickly  pressed. 
But  we  shall  stand  on  the  level  then—the  rich  and  ])oor,  the  preacher  and  hearer. 
There  will  be  but  one  distinction — righteous  and  wicked.  At  first  we  shall  stand 
together.  Methinks  I  see  the  scene.  The  sea  is  boiling;  the  heavens  are  rent  in 
twain ;  the  clouds  are  fashioned  into  a  chariot,  and  Jesus  riding  on  it,  with  wings  of 
fire,  comes  riding  through  the  sky.  His  throne  is  set.  He  seats  himself  upon  it. 
With  a  nod  he  hushes  all  the  world.  He  lifts  his  fingers,  opens  the  great  books  of 
destiny,  and  the  book  of  our  probation,wherein  are  written  the  acts  of  time.  With 
his  fingers  he  beckons  to  the  hosts  above.  "  Divide,"  said  he,  "  divide  the  universe." 
Swifter  than  thought  all  the  earth  shall  part  in  sunder.  Where  shall  I  be  found 
when  the  dividing  comes?  Methinks  I  see  them  all  divided;  and  the  righteous  are 
on  the  right.  Turning  to  them,  with  a  voice  sweeter  than  music,  he  says,  "Come! 
Ye  have  been  coming — keep  on  your  progress !  Come !  it  has  been  the  work  of  your 
life  to  come ;  so  continue.  Come  and  take  the  last  step.  '  Come,  ye  blessed  of  my 
Father,  inherit  the  kingdom  prepared  for  you  from  before  the  foundation  of  the 
world.'"  And  now  the  wicked  are  left  alone;  and  turning  to  them,  he  says,  "De- 
part! Ye  have  been  departing  aU  your  lifelong;  it  was  your  business  to  depart 
from  me;  ye  said, '  Depart  from  me,  I  love  not  thy  ways.'  You  have  been  departing, 
keep  on,  take  the  last  step !' "  They  dare  not  move.  They  stand  still.  The  Saviour 
becomes  the  avenger.  The  hands  that  once  held  out  mercy,  now  grasp  the  sword 
of  justice;  the  lips  that  spoke  lovingkindness,  now  utter  thunder;  and  with  a  deadly 
aim.  he  lifts  up  the  sword,  and  sweeps  amongst  them.  They  fly  like  deer  before 
the  lion;  and  enter  the  jaws  of  the  bottomless  pit. 

But  never,  I  hope,  shall  I  cease  preaching,  without  telling  you  what  to  do  to  be 
saved.  This  morning  I  preached  to  the  ungodly,  to  the  worst  of  sinners,  and  many 
wept — I  hope  many  hearts  melted — while  I  spoke  of  the  great  mercy  of  God.  I 
have  not  spoken  of  that  to-night.   We  must  take  a  different  line  sometimes;  led,  1 

19.-: 


THE  HOPE  OF  FUTURE  BLISS. 


trust,  by  God*8  Spirit.  But  oh!  ye  that  are  thirsty,  and  heavy  laden,  and  lost  and 
ruined,  meicy  speaks  yet  once  again  to  you!  Here  is  the  way  of  salvation.  "He 
that  believeth  and  is  baptized  shall  be  saved."  "And  wliat  is  it  to  believe?"  say* 
one;  "  is  it  to  say  I  know  Christ  died  for  me?"  No,  that  is  not  to  believe;  it  is 
part  of  it,  but  it  is  not  all.  Every  Arminian  believes  that;  and  every  man  in  the 
world  believes  it  who  holds  that  doctrine,  since  he  conceives  that  Christ  died  for 
every  man.  Consequently  that  is  not  faith.  But  faith  is  this:  to  cast  yourself  on 
Christ.  As  the  negro  said,  most  curiously,  when  asked  what  he  did  to  be  saved ; 
"Massa,"  said  he,  "I  fling  myself  down  on  Jesus,  and  dere  I  lay;  I  fling  myself  flat 
on  de  promise,  and  dere  I  lay."  And  to  every  penitent  sinner  Jesus  says,  "  1  am  able 
to  save  to  the  uttermost;"  throw  thyself  flat  on  the  promise,  and  say,  "  Then,  Lord^ 
thou  art  able  to  save  ;we."  God  says,  "C!"ome  now,  let  us  reason  together;  though 
your  sins  be  as  scarlet  they  shall  be  white  as  snow,  and  though  they  be  red  like 
crimson  they  shall  be  as  wool."  Cast  thyself  on  him,  and  thou  shalt  be  saved. 
"Ah!"  says  one,  "I  am  afraid  I  am  not  one  of  God's  people;  I  cannot  read  my 
name  in  the  book  of  life."  A  very  good  thing  you  can't;  for  if  the  Bible  had  every 
body's  name  in  it,  it  would  be  a  pretty  large  book;  and  if  your  name  is  John  Smith,, 
and  you  saw  that  name  in  the  Bible,  if  you  do  not  believe  God's  promise  now,  you 
would  be  sure  to  believe  that  it  was  some  other  John  Smith.  Suppose  the  Emperor 
of  Russia  should  issue  a  decree  to  all  the  Polish  refugees  to  return  to  their  own 
country;  you  see  a  Polish  refugee  looking  at  the  great  placards  hanging  on  the  wall,, 
he  looks  with  pleasure,  and  says,  "  Well,  I  shall  go  back  to  my  country."  But 
some  one  says  to  him,  "  It  does  not  say  Walewski."  "  Yes,  "  he  would  reply,  "  but 
it  says  Polish  refugees :  Polish  is  my  Christian  name,  and  refugee  my  surname,  and 
that  is  me."  And  so,  though  it  does  not  say  your  name  in  the  Scriptures,  it  says, 
lost  sinner.  Sinner  is  your  Christian  name,  and  lost  is  your  surname;  therefore,  why 
not  come?  It  says,  "lost  sinner;" — is  not  that  enough?  "  This  is  a  faithful  saying, 
and  worthy  of  all  acceptation,  that  Jesus  Christ  came  into  the  world  to  save  sinners^ 
of  whom  I  am  chief."  "Yes,  but,"  another  one  says,  "I  am  afraid  I  am  not  elect." 
Oh!  dear  souls,  do  not  trouble  yourselves  about  that.  If  you  believe  in  Christ,, 
you  are  elect.  Whoever  puts  himself  on  the  mercy  of  Jesus  is  elect;  for  he  would 
never  do  it  if  he  had  not  been  elect.  Whoever  comes  to  Christ,  and  looks  for  mercy 
through  his  blood,  is  elect,  and  he  shall  see  that  he  is  elect  afterwards;  but  do  not 
f  xpect  to  read  election  till  you  have  read  repentance.  Election  is  a  college  to  which 
you  little  ones  will  not  go  till  you  have  been  to  the  school  of  repentance.  Do  not 
begin  to  read  your  book  backwards,  and  say  Amen  before  you  have  said  your  pater- 
noster. Begin  with"  Our  Father,"  and  then  you  will  go  on  to  "thine  is  the  king- 
dom, the  power  and  the  glory;"  but  begin  with  "the  kingdom,"  and  you  will  have 
hard  work  to  go  back  to  "  Our  Father."  We  must  begin  with  faith.  We  mu&t 
begin  with — 

••Nothing  in  my  hands  I  bring." 

As  God  made  the  world  out  of  nothing,  he  always  makes  his  Christians  out  of 
nothing;  and  he  who  has  nothing  at  all  to-night,  shall  find  grace  and  mercy,  if  he 
will  come  for  it. 

Let  me  close  up  by  telling  you  what  I  have  heard  of  some  poor  woman,  who  was 
converted  and  brought  to  life,  just  by  passing  down  a  street,  and  hearing  a  child, 
sitting  at  a  door,  singing — 

"  I  am  nothing  at  all. 
But  Jesus  Christ  is  all  in  all." 

That  is  a  blessed  song;  go  home  and  sing  it;  and  he  who  can  rightly  apprehend 
those  little  words,  who  can  feel  himself  vanity  without  Jesus,  but  that  he  has  i^A 
things  in  Christ,  is  not  only  fiir  from  the  kingdom  of  heaven,  but  he  is  there  in 
faith,  and  shall  be  there  in  fruition,  >iien  he  shall  -rake  up  in  God's  lik^^nc^^ir;. 


"ALAS  FOR  us,  IF  THOU  WERT  ALL, 
AND  NOUGHT  BEYOND,  0  EARTH." 


Delivered  on  Sunday  Morning,  March  27th,  18G4,  by  the 

REV.  C.  H.  SPURGEON, 

AT  THE  METROPOLITAN  TABERNACLE,  NEWINGTON. 


"  If  in  this  life  only  we  have  hope  in  Christ,  we  are  of  all  men  most  miserable."— 

1  Corinthians  xv.  19^ 

You  will  understand  that  the  apostle  is  arguing  with  professedly 
Christian  people,  who  were  dubious  about  the  resurrection  of  the  dead. 
He  is  not  saying  that  all  men  are  now  miserable  if  there  be  no  hope  of  the: 
world  to  come,  for  such  an  assertion  would  be  untrue.  There  are  very 
many  who  never  think  of  another  life,  who  are  quite  happy  m 
their  way,  enjoy  themselves,  and  are  very  comfortable  after  a  fashion. 
But  he  speaks  of  Christian  people — "  If  we,  who  have  hope  in  Christ,, 
are  led  to  doubt  the  doctrine  of  a  future  state  and  of  a  resurrection, 
then  we  are  of  all  men  most  miserable."  The  argument  has 
nothing  to  do  with  some  of  you  who  are  not  Christians;  it  has 
nothing  to  do  with  you  who  have  never  been  brought  out  of  a  state  of 
nature  into  a  state  of  grace;  it  only  respects  those  who  are  real,  living 
followers  of  the  Saviour,  and  who  are  known  by  this,  that  they  have 
hope  in  Christ — hope  in  his  blood  for  pardon,  in  his  righteousness  for 
justification,  in  his  power  for  support,  in  his  resurrection  for  eternal 
glory.  "  If  we  who  have  hope  in  Christ,  have  that  hope  for  this  life 
only,  then  we  are  of  all  men  most  miserable."  You  understand  the 
argument;  he  is  appealing  to  their  consciousness;  they,  as  Christians,, 
had  real  enjoyments,  "but,"  says  he,  "you  could  not  have  these  enjoy- 
ments if  it  were  not  for  the  hope  of  another  life;  for  once  take  that 
away,  if  you  could  still  remain  Christians  and  have  the  same  feelings 
which  you  now  have,  and  act  as  you  now  do,  you  would  become  of  all 
men  most  miserable,"  therefore  to  justify  your  own  happiness  and  make 
it  all  reasonable,  you  must  admit  a  resurrection;  there  is  no  other 
method  of  accounting  for  the  joyous  peace  which  the  Christian 
possesses.  Our  riches  are  beyond  the  sea;  our  city  with  firm  founda- 
tions lies  on  the  other  side  the  river:  gleams  of  glory  from  the  spirit- 
world  cheer  our  hearts,  and  urge  us  onward;  but  if  it  were  not  for  these,, 
our  present  joys  would  pine  and  die. 

We  will  try  and  handle  our  text  this  morning  in  this  way.  First,. 
we  are  not  of  all  men  most  miserable;  but  secondly,  without  the  hope 
of  another  life  we  should  be — that  we  are  prepared  to  confess — because 
thirdly,  our  chief  joy  lies  in  the  hope  of  a  life  to  como;  and  thus,  fourthly. 

No.  562. 


182 


METROPOLITAN  TABERNACLE  PULPIT. 


the  future  influences  the  present;  and  so,  in  the  last  place,  tve  may  to-day 
judge  ivliat  our  future  is  to  he, 

i.  First  then,  ave  are  not  of  all  men  most  miserable.  Who 
ventures  to  say  we  are?  He  who  will  have  the  hardihood  to  say  so 
knoweth  nothing  of  us.  He  who  shall  affirm  that  Christianity  makes  men 
miserable,  is  himself  an  utter  stranger  to  it,  and  has  never  partaken  of 
its  joyful  influences.  It  were  a  very  strange  thing  indeed,  if  it  did 
make  us  wi^etched,  for  see  to  tvhat  a  position  it  exalts  us  I  It  makes 
us  sons  of  God.  Suppose  you  that  God  will  give  all  the  happiness  to 
his  enemies,  and  reserve  all  the  mourning  for  his  sons?  Shall  his  foes 
have  mirth  and  joy,  and  shall  his  own  home-born  children  inherit 
sorrow  and  wretchedness?  Are  the  kisses  for  the  wicked  and  the  frowns 
for  us?  Are  we  condemned  to  hang  our  harps  upon  the  willows,  and 
sing  nothing  but  doleful  dirges,  while  the  children  of  Satan  are  to 
laugh  for  joy  of  heart?  '-We  are  heirs  of  God,  and  joint-heirs  with  Christ 
Jesus.  Shall  the  sinner,  who  has  no  part  nor  lot  in  Christ,  call  himself 
happy,  and  shall  we  go  mourning  as  if  we  were  penniless  beggars?  No, 
we  will  rejoice  in  the  Lord  always,  and  glory  in  our  inheritance,  for 
we  "  have  not  received  the  spirit  of  bondage  again  to  fear;  but  ye  have 
received  the  Spirit  of  adoption,  whereby  we  cry,  Abba,  Father."  The 
rod  of  chastisement  must  rest  upon  us  in  our  measure,  but  it  worketh 
for  us  the  comfortable  fruits  of  righteousness;  and  therefore  by  the  aid 
of  the  divine  Comforter,  we  will  rejoice  in  the  Lord  at  all  times.  We 
are,  my  brethren,  married  unto  Christ;  and  shall  our  great  Bridegroom 
permit  his  spouse  to  linger  in  constant  grief?  Our  hearts  are  knit  unto 
him:  we  are  members  of  his  body,  of  his  flesh,  arid  of  his  bones,  and 
though  for  awhile  we  may  suffer  as  our  Head  once  suffered,  yet  we  are 
even  now  blessed  with  heavenly  blessings  in  him.  Shall  our  Head 
reign  in  heaven,  and  shall  we  have  a  hell  upon  earth  ?  God  forbid:  the 
joyful  triumph  of  our  exalted  Head  is  in  a  measure  shared  by  us,  even 
in  this  vale  of  tears.  We  have  the  earnest  of  our  inheritance  in  the 
comforts  of  the  Spirit,  which  are  neither  few  nor  small.  Think  of  a 
Christian  I  He  is  a  king,  and  shall  the  king  be  the  most  melancholy  of 
men?  He  is  a  priest  unto  God,  and  shall  he  oflfer  no  sweet  incense  of 
hallowed  joy  and  grateful  thanksgiving?  We  are  fit  companions  for 
angels:  he  hath  made  us  meet  to  be  partakers  of  the  inheritance  of  the 
saints  in  light;  and  shall  we  have  no  days  of  heaven  upon  earth?  Is 
Canaan  ours  from  Dan  to  Beersheba,  and  shall  we  eat  no  fruit  from 
Eshcol's  vine  on  this  side  of  Jordan  ?  Shall  we  have  no  taste  of 
the  figs,  and  of  the  pomegranates,  and  of  the  flowing  milk  and  honey? 
Is  there  no  manna  in  the  wilderness?  Are  there  no  streams  in  the 
desert?  Are  there  no  streaks  of  light  to  herald  our  eternal  sunrising? 
Heritors  of  joy  for  ever,  have  we  no  foretastes  of  our  portion?  I  say 
again,  it  were  the  oddest  thing  in  the  world  if  Christians  were  more 
miserable  than  other  men,  or  not  more  happy.  Think  again  of  what 
God  has  done  for  them !  The  Christian  knows  that  his  sins  are  forgiven; 
there  is  not  against  the  believer  a  single  sin  recorded  in  God's  book. 
"  I  have  blotted  out,  as  a  thick  cloud,  thy  transgressions,  and,  as 
a  cloud,  thy  sins."  More  than  that,  the  believer  is  accounted  by 
God  as  if  he  had  perfectly  kept  the  law,  for  the  righteousness  of  Christ 
is  imputed  to  him,  and  he  stands  clothed  in  that  fair  white  linen 


"  ALAS  FOR  US,  IF  THOU  WERT  ALL,"  ETC. 


183 


which  is  the  righteousness  of  the  saiats.  And  shall  the  man  whom 
God  accepts  be  "wretched?  Shall  the  pardoned  offender  be  less  happy 
than  the  man  upon  whom  the  wrath  of  God  abideth?  Can  you  conceive 
such  a  thing?  Moreover,  my  brethren,  we  are  made  temples  of  the 
Holy  Ghost,  and  is  the  Holy  Ghost's  temple  to  be  a  dark,  dolorous  place, 
a  place  of  shrieks,  and  moans,  and  cries,  like  the  Druidic  groves  of  old? 
Such  is  not  like  our  God.  Our  God  is  a  God  of  love,  and  it  is  his  very 
nature  to  make  his  creatures  happy;  and  we,  who  are  his  twice-made 
creatures,  who  are  the  partakers  of  the  divine  nature,  having  escaped  the 
corruption  which  is  in  the  world  through  lust,  is  it  to  be  supposed  that 
we  are  bound  by  a  stern  decree  to  go  mourning  all  our  days?  Oh!  if  ye 
knew  the  Christian's  privilege,  if  ye  understood  that  the  secret  of  the  Lord 
is  laid  open  to  him,  that  the  wounds  of  Christ  are  his  shelter,  that  the 
flesh  and  blood  of  Christ  are  his  food,  that  Christ  himself  is  his  sweet 
companion  and  his  abiding  friend,  oh!  if  ye  knew  this,  ye  would  never 
again  foolishly  dream  that  Christians  are  an  unhappy  race.  "  Happy  art 
thou,  0  Israel:  who  is  like  unto  thee,  0  people  saved  by  the  Lord?" 
Who  can  be  compared  with  the  man  who  is  "  satisfied  with  favour  and 
full  with  the  blessing  of  the  Lord."  Well  might  the  evil  prophet  of 
Bethor  exclaim,  "  Let  me  die  the  death  of  the  righteous,  and  let  my  last 
end  be  like  his." 

We  will  go  a  step  farther.  We  will  not  only  say  that  from  the  nature 
of  his  position  and  privileges,  a  Christian  should  be  happy,  but  we 
declare  that  he  is  so,  and  that  among  all  men  there  are  none  who  enjoy 
such,  a  constant  peace  of  mind  as  believers  in  Christ.  Our  joy  may 
not  be  like  that  of  the  sinner,  noisy  and  boisterous.  You  know  what 
Solomon  says — "  The  laughter  of  fools  is  as  the  crackling  of  thorns 
under  a  pot" — a  great  deal  of  blaze  and  much  noise,  and  then  a 
handful  of  ashes,  and  it  is  all  over.  Who  hath  woe,  who  hath  redness 
of  the  eyes?  They  that  tarry  long  at  the  wine — men  of  strength  to 
mingle  strong  drink."  The  Christian,  in  truth,  does  not  know  much 
of  the  excitement  of  the  bowl,  the  viol  and  the  dance,  nor  does  he 
desire  to  know;  he  is  content  that  he  possesses  a  calm  deep-seated 
repose  of  soul.  "  He  is  not  afraid  of  evil  tidings,  his  heart  is  fixed, 
trusting  in  the  Lord."  He  is  not  disturbed  with  any  sudden  fear: 
he  knows  that  "  all  things  work  together  for  good  to  them  that  love 
God,  to  them  who  are  the  called  according  to  his  purpose.''  He  is  in  the 
habit  in  whatever  society  he  may  be,  of  still  lifting  up  his  heart  to 
God;  and  therefore  he  can  say  with  the  Psalmist,  "My  heart  is 
fixed,  0  God,  my  heart  is  fixed:  I  will  sing  and  give  praise." 

"  He  waits  in  secret  on  his  God ; 
His  God  in  secret  sees ; 
Let  earth  be  all  in  arms  abroad, 
He  dwells  in  heavenly  peace. 

His  pleasures  rise  from  things  unseen. 

Beyond  this  world  and  time, 
Where  neither  eyes  nor  ears  have  been, 

Nor  thoughts  of  sinners  climb. 

He  wants  no  pomp  nor  royal  throne 

To  raise  his  figure  here : 
Content  and  pleased  to  live  unkncvvn, 

Till  Christ  his  life  appeai\ 


METROPOLITAN  TABERNACLE  PULPIT. 


"There  is  a  river  the  streams  whereof  make  glad  the  city  of  God.*' 
Believers  drink  of  that  river  and  thirst  not  for  carnal  delights.  They 
are  made  "  to  lie  down  in  green  pastures,"  and  are  led  "  beside  the  still 
waters."  Now  this  solid,  lasting  joy  and  peace  of  mind  sets  the  Christian 
80  on  high  above  all  others,  that  I  boldly  testify  that  there  are  no  people 
in  the  world  to  compare  with  him  for  happiness.  But  do  not  suppose  that 
our  joy  never  rises  above  this  settled  calm;  for  let  me  tell  you,  and  I 
speak  experimentally,  we  have  our  seasons  of  rapturous  delight  and  over- 
flowing bliss.  There  are  times  with  us  when  no  music  could  equal  the 
melody  of  our  heart's  sweet  hymn  of  joy.  It  would  empty  earth's 
coffers  of  every  farthing  of  her  joy  to  buy  a  single  ounce  of  our  delight. 
Do  not  fancy  Paul  was  the  only  man  who  could  say,  "  Whether  in  the 
body  or  out  of  the  body,  I  cannot  tell;  God  knoweth,"  for  these  ecstasies 
are  usual  with  believers;  and  on  their  sunshiny  days  when  their  un- 
belief is  shaken  off  and  their  faith  is  strong,  they  have  all  but  walked 
the  golden  streets;  and  they  can  say,  "If  we  have  not  entered  within 
the  pearly  gate,  we  have  been  only  just  this  side  of  it;  and  if  we  have 
not  yet  come  to  the  general  assembly  and  Church  of  the  firstborn,  whose 
names  are  written  in  heaven,  if  we  have  not  joined  the  great  congre- 
gation of  the  perfect  in  actual  body,  yet  still — 

"  E'en  now  by  faith  we  join  our  hands 
With  those  that  went  before, 
And  greet  the  blood-besprinkled  bands 
On  the  eternal  shore." 

I  would  not  change  one  five  minutes  of  the  excessive  joy  my  soul  has 
sometimes  felt  for  a  thousand  years  of  the  best  mirth  that  the  children 
of  this  world  could  give  me.  0  friends,  there  is  a  happiness  which  can 
make  the  eye  sparkle  and  the  heart  beat  high,  and  the  whole  man  as 
full  of  bounding  speed  of  life  as  the  chariots  of  Amminadib.  There  are 
raptures  and  high  ecstasies,  which  on  festival  days  such  as  the  Lord 
allotteth  to  his  people,  the  saints  are  permitted  to  enjoy.  I  must 
not  fail  to  remind  you  that  the  Christian  is  the  happiest  of  men 
for  this  reason,  that  Ms  joy  does  7iot  depend  upon  circumstances. 
We  have  seen  the  happiest  men  in  the  most  sorrowful  conditions. 
Mr.  Renwick,  who  was  the  last  of  the  Scotch  martyrs,  said  a  little  before 
his  death,  "Enemies  think  themselves  satisfied  that  we  are  put  to  ! 
wander  in  mosses  and  upon  mountains,  but  even  amidst  the  storm  j 
of  these  last  two  nights  I  cannot  express  what  sweet  times  I  have 
had  when  I  have  had  no  coverings  but  the  dark  curtains  of  night: 
yea,  in  the  silent  watch  my  mind  was  led  out  to  admire  the  deep  , 
and  inexpressible  ocean  of  joy  wherein  the  whole  family  of  heaven  I 
do  swim.  Each  star  led  me  to  wonder  what  He  must  be  who  is  \ 
the  star  of  Jacob,  and  from  whom  all  stars  borrow  their  shining.'^ 
Here  is  a  martyr  of  God  driven  from  house  and  home  and  from  all 
comforts,  and  yet  having  such  sweet  seasons  beneath  the  curtains  of 
the  black  night  as  kings  do  not  often  know  beneath  their  curtains  of 
silk.  A  minister  of  Christ  going  to  visit  a  very,  very  poor  man,  gives 
this  description.  He  says,  "  I  found  him  alone,  his  wife  having  gone 
out  to  ask  help  of  some  neighbour.  I  was  startled  by  the  sight  of  the 
pale  emaciated  man,  the  living  image  of  death,  fastened  upright  in  his 
chair  by  a  rude  mechanism  of  cords  and  belts  hanging  from  the  ceiling. 


'*ALAS  FOR  US,  IF  THOU  WERT  ALL/'  ETC. 


185 


totally  unable  to  move  hand  or  foot,  having  been  for  more  than  four 
years  entirely  deprived  of  the  use  of  his  limbs,  and  suffering  extreme 
pain  from  swellings  in  all  his  joints.  I  approached  him  full  of  pity, 
and  I  said,  "  Are  you  left  alone,  my  friend,  in  this  deplorable  situation?" 
He  answered  with  a  gentle  voice— his  lips  were  the  only  parts  of  his 
body  which  he  appeared  to  have  power  to  move — "  No,  sir,  I  am  not 
alone,  because  the  Father  is  with  me."  I  began  to  talk  with  him,  and 
I  soon  observed  what  was  the  source  of  his  consolation,  for  just  in  front 
of  him  lay  the  Bible  upon  a  pillow,  his  wife  having  left  it  open  at  some 
choice  Psalm  of  David  so  that  he  might  read  while  she  was  gone,  as  he 
had  no  power  to  turn  over  the  leaves.  I  asked  him  what  he  had  to 
live  upon,  and  found  that  it  was  a  miserable  pittance,  scarcely  enough  to 
keep  body  aad  soul  together,  "  But,"  said  he,  "  I  never  want  anything, 
for  the  Lord  has  said,  '  Your  bread  shall  be  given  you,  and  your  water 
shall  be  sure,'  and  I  trust  in  him,  and  I  shall  never  want  while  God  is 
faithful  to  his  promise."  "I asked  him,"  says  this  minister  "whether  he 
did  not  often  repine  on  account  of  suffering  so  acutely  for  so  many  years. 

Sir,''  said  he,  "  I  did  repine  at  first,  but  not  for  the  last  three  years, 
blessed  be  God  for  it,  for  I  know  whom  I  have  believed,  and  though 
I  feel  my  own  weakness  and  unworthiness  more  and  more,  yet  I  am 
persuaded  that  he  will  never  leave  me  nor  forsake  me ;  and  so  graciously 
does  he  comfort  me  that  when  my  lips  are  closed  with  lock-jaw  and  I 
cannot  speak  a  word  for  hours  together,  he  enables  me  to  sing  his  praises 
most  sweetly  in  my  heart."  Now  here  was  a  man  to  whom  the  sun  of  all 
earthly  comfort  was  set,  and  yet  the  sun  of  heaven  shone  fall  in  his  face, 
and  he  was  more  peaceful  and  happy  in  deep  poverty  and  racking  pain 
than  all  you  or  I  have  been  in  the  health  and  strength  of  youth.  John 
Howard  spent  his  time  in  visiting  the  gaols  and  going  from  one  haunt  of 
fever  to  another,  he  was  asked  how  he  could  find  any  ground  of  happiness 
when  he  was  living  in  miserable  Russian  villages,  or  dwelling  in  dis- 
comfort in  an  hospital  or  a  gaol.  Mr.  Howard's  answer  was  very  beautiful. 
"  I  hope,"  said  he,  "  I  have  sources  of  enjoyment  which  depend  not  upon 
the  particular  spot  I  inhabit.  A  rightly  cultivated  mind,  under  the 
power  of  divine  grace  and  the  exercise  of  a  benevolent  disposition 
affords  a  ground  of  satisfaction  that  is  not  to  be  affected  by  heres  and 
theres''  Every  Christian  will  bear  you  his  witness  that  he  has  found 
his  sad  times  to  be  his  glad  times,  his  losses  to  be  his  gains,  his  sick- 
nesses means  to  promote  his  soul's  health.  Our  summer  does  not  depend 
upon  the  sun,  nor  our  flood-tide  upon  the  moon.  We  can  rejoice  even 
in  death.  We  look  forward  to  that  happy  hour  when  we  shall  close  oar 
eyes  in  the  peaceful  slumbers  of  death,  believing  that  our  last  day  will  be 
our  best  day.  Even  the  crossing  of  the  river  Jordan  is  but  an  easy  task, 
for  we  shall  hear  him  say,  "Fear  not;  I  am  with  thee:  be  not  dis- 
mayed, I  am  thy  God;  when  thou  passest  through  the  rivers  I  will 
be  with  thee,  and  the  floods  shall  not  overflow  thee."  We  dare  to 
say  it,  then,  very  boldly,  we  are  not  of  all  men  most  miserable:  we 
would  not  change  with  unconverted  men  for  all  their  riches,  and  their 
pomp,  and  their  honour  thrown  into  the  scale. 

"  Go  you  that  boast  in  all  your  stores, 
And  tell  how  bright  they  shine, 
Your  heaps  of  glittenng  dust  are  yours, 
And  my  Redeemer's  mine." 


186 


METROPOLITAN  TABERNACLE  PULPIT. 


II.    This  brings  us  to  the  second  point — without  the  hope  of 

ANOTHER  LIFE,  WE  WILL  ADMIT,  THAT  WE  SHOULD  BE  OF  ALL  MEN 
MOST  MISERABLE. 

Especially  was  this  true  of  the  apostles.  They  were  rejected  by  their 
countrymen;  they  lost  all  the  comforts  of  home;  their  lives  were  spent 
in  toil,  and  were  daily  exposed  to  violent  death.  They  all  of  them 
suffered  the  martyr's  doom,  except  John,  who  seems  to  have  been  pre- 
served not  from  martyrdom,  but  in  it.  They  were  certainly  the  twelve 
most  miserable  of  men  apart  from  that  hope  of  the  world  to  come, 
which  made  them  of  all  men  the  most  happy.  But  this  is  true,  dear 
friends,  not  merely  of  persecuted,  and  despised,  and  poverty-stricken 
Christians,  but  of  all  believers.  We  are  prepared  to  grant  it,  that  take 
away  from  us  the  hope  of  the  world  to  come  we  should  be  more  miserable 
than  men  without  religion.  The  reason  is  very  clear,  if  you  think  that 
the  Christian  has  renounced  those  common  and  ordinary  sources  of  joy  from 
which  other  men  drinh.  We  must  have  some  pleasure:  it  is  impossible 
for  men  to  live  in  this  world  without  it,  and  1  can  say  most  truthfully 
I  never  urge  any  of  you  to  do  that  which  would  make  you  unhappy.  We 
must  have  some  pleasure.  Well  then,  there  is  a  vessel  filled  with 
muddy  filthy  water  which  the  camels'  feet  have  stirred:  shall  I  drink  it? 
I  see  yonder  a  rippling  stream  of  clear  flowing  water,  pure  as  crystal  and 
cooling  as  the  snow  of  Lebanon,  and  I  say,  No,  I  will  not  drink  this 
foul,  muddy  stuff;  leave  that  for  beasts;  I  will  drink  of  yon  clear  stream." 
But  if  I  be  mistaken,  if  there  be  no  stream  yonder,  if  it  be  but  the 
deceitful  mirage,  if  I  have  been  deluded,  then  I  am  worse  off  than  those 
who  were  content  with  the  muddy  water,  for  they  have  at  least  some 
cooling  draughts ;  bn  1 1  have  none  at  all.  This  is  precisely  the  Christian's 
case.  He  passes  by  the  pleasures  of  sin,  and  the  amusements  of  carnal 
men,  because  he  says,  "  I  do  not  care  for  them,  I  find  no  pleasure  in 
them :  my  happiness  flows  from  the  river  which  springs  from  the  throne 
of  God  and  flows  to  me  through  Jesus  Christ — I  will  drink  of  that,"* 
but  if  there  were  no  hereafter,  if  that  were  proved  to  be  a  deception, 
then  were  we  more  wretched  than  the  profligate  and  licentious. 

Again,  the  Christian  man  has  learned  the  vanity  of  all  earthly  joys. 
We  know^  when  we  look  upon  pomp  that  it  is  an  empty  thing.  We  walk 
through  the  world,  not  with  the  scorn  of  Diogenes,  the  cynical  phi- 
losopher, but  with  something  of  his  wisdom,  and  we  look  upon  the 
common  things  in  which  men  rejoice,  and  say  with  Solomon,  Vanity 
of  vanities,  all  is  vanity."  And  why  do  we  say  this?  Why,  because 
we  have  chosen  eternal  things  in  which  there  is  no  vanity,  and  which 
are  satisfying  to  the  soul.  But,  my  brethren,  it  is  the  most  unhappy 
piece  of  know^ledge  which  a  man  can  acquire,  to  know  that  this  world  is 
vain,  if  there  be  not  another  world  abundantly  to  compensate  for  all 
our  ills.  There  is  a  poor  lunatic  in  Bedlam,  plaiting  straw  into  a  crown 
Avhich  he  puts  upon  his  head,  and  calls  himself  a  king,  and  mounts  his 
mimic  throne  and  thinks  that  he  is  monarch  over  all  nations,  and  is 
perfectly  happy  in  his  dream.  Do  you  think  that  I  would  undeceive 
him?  Nay,  verily,  if  I  could,  I  w^ould  not.  If  the  delusion  makes  the 
man  happy,  by  all  means  let  him  indulge  in  it;  but,  dear  friends,  you 
and  I  have  leen  undeceived;  our  dream  of  perfect  bliss  beneath  the 
skies  is  gone  for  ever;  what  then  if  there  be  no  world  to  come?  Why 


"ALAS  FOR  US,  IF  THOU  WERT  ALL,"  ETC. 


187 


then  it  is  a  most  sorrowful  thing  for  us  that  we  have  been  awakened  out 
of  our  sleep  unless  this  better  thing  which  we  have  chosen,  this  good 
part  which  shall  not  be  taken  from  us,  should  prove  to  be  real  and  true, 
as  we  do  believe  it  is. 

Moreover,  the  Christian  man  is  a  man  who  has  had  high  nolle,  and 
great  expectations,  and  this  is  a  very  sad  thing  for  us  if  our  expectations 
be  not  fulfilled,  for  it  makes  us  of  all  men  most  miserable.  I  have 
known  poor  men  waiting  and  expecting  a  legacy.  They  had  a  right  to 
expect  it,  and  they  have  waited,  and  waited,  and  borne  with  poverty, 
and  the  relative  has  died  and  left  them  nothing;  their  poverty  has  ever 
afterwards  seemed  to  be  a  heavier  drag  than  before.  It  is  an  unhappy  . 
thing  for  a  man  to  have  large  ideas  and  large  desires,  if  he  cannot  gratify 
them.  I  believe  that  poverty  is  infinitely  better  endured  by  persons 
who  were  always  poor,  than  by  those  who  have  been  rich  and  have  had 
to  come  down  to  penury,  for  they  miss  what  the  others  never  had,  and 
what  the  originally  poor  would  look  upon  as  luxuries  they  consider  to 
be  necessary  to  their  existence.  The  Christian  has  learned  to  think  of 
eternity,  of  God,  of  Christ,  of  communion  with  Jesus,  and  if  indeed 
it  be  all  false,  he  certainly  has  dreamed  the  most  magnificent  of  all 
mortal  visions.  Truly,  if  any  man  could  prove  it  to  be  a  vision,  the 
best  thing  he  could  do  would  be  to  sit  down  and  weep  for  ever 
to  think  it  was  not  true,  for  the  dream  is  so  splendid,  the  picture  of 
the  world  to  come  so  gorgeous,  that  I  can  only  say,  if  it  be  not  true, 
it  ought  to  be — if  it  be  not  true,  then  there  is  nothing  here  worth  living 
for,  my  brethren,  and  we  are  disappointed  wretches  indeed — of  all  men 
most  miserable. 

The  Christian,  too,  lias  learned  to  looh  upon  everything  here  on  earth 
as  fleeting,  I  must  confess  every  day  this  feeling  grows  with  me.  I 
scarce  look  upon  my  friends  as  living.  I  walk  as  in  a  land  of  shadows, 
and  find  nothing  enduring  around  me.  The  broad  arrow  of  the  great 
skeleton  king  is,  to  my  eye,  visibly  stamped  everywhere.  I  go  so  often 
to  the  grave,  and  with  those  I  least  expected  to  take  there,  that  it  seems 
to  be  rather  a  world  of  dying  than  of  living  men.  Well,  this  is  a 
very  unhappy  thing — a  very  wretched  state  of  mind  for  a  man  to  be 
in,  if  there  be  no  world  to  come.  If  there  be  no  resurrection  of  the 
dead,  then  is  the  Christian  indeed  committed  to  a  state  of  mind  the 
most  deplorable  and  pitiable.  But,  0  my  brethren,  if  there  be  a 
world  to  come,  as  faith  assures  us  there  is,  how  joyous  it  is  to  be  weaned 
from  the  world,  and  to  be  ready  to  depart  from  it!  To  be  with  Christ 
is  far  better  than  to  tarry  in  this  vale  of  tears. 

"  The  cords  that  bound  my  heart  to  earth 
Are  broken  by  his  hand; 
Before  his  cross  I  find  myself, 
A  stranger  in  the  land. 

My  heart  is  with  him  on  his  throne, 

And  ill  can  brook  delay ; 
Each  moment  listening  tor  the  voice, 

'  Make  haste,  and  come  away.' " 

May  I  not  pant  to  be  in  my  own  sweet  country  with  my  own  fair  Lord, 
to  see  him  face  to  face?  Yet,  if  it  be  not  so  and  there  be  no  resurrection 
of  the  dead,  "  we  are  of  all  men  mcsil  mifierable." 


188 


METROPOLITAN  TABERNACLE  FTJLriT. 


III.  Our  chief  joy  in  the  hope  of  the  world  to  come.  Think 
of  the  world  to  come,  my  brethren,  and  let  your  joys  begin  to  kindle 
jnto  flames  of  delight,  for  heaven  offers  you  all  that  you  can  desire. 
You  are,  many  of  you,  weary  of  toil;  so  weary,  perhaps,  that  you  can 
scarcely  enjoy  the  morning  service  because  of  the  late  hours  at  which 
you  have  had  to  work  at  night.  Ah !  there  is  a  land  of  rest — of 
perfect  rest,  where  the  sweat  of  labour  no  more  bedews  the  worker's  brow, 
and  fatigue  is  for  ever  banished.  To  those  who  are  weary  and  spent,  the 
word  "rest"  is  full  of  heaven.  Oh!  happy  truth,  there  remaineth  a 
rest  for  the  people  of  God.  "  They  rest  from  their  labours,  and  their 
works  do  follow  them."  Others  of  you  are  always  in  the  field  of  battle; 
you  are  so  tempted  within,  and  so  molested  by  foes  without,  that  you 
have  little  or  no  peace.  I  know  where  your  hope  lies.  It  lies  in  the 
victory,  when  the  banner  shall  be  waved  aloft,  and  the  sword  shall  be 
sheathed,  and  you  shall  hear  your  Captain  say,  "  Well  done,  good  and 
faithful  servant ;  thou  hast  fought  a  good  fight ;  thou  hast  finished  thy 
course  :  henceforth  wear  thou  the  crown  of  life  which  fadeth  not  away." 
Some  of  you  are  tossed  about  with  many  troubles ;  you  go  from  care 
to  care,  from  loss  to  loss :  it  seems  to  you  as  if  all  God's  waves  and 
billows  had  gone  over  you ;  but  you  shall  soon  arrive  at  the  land  of 
happiness,  where  you  shall  bathe  your  weary  soul  in  seas  of  heavenly 
rest.  You  shall  have  no  poverty  soon ;  no  mud-hovel,  no  rags,  nor 
hunger.  "  In  my  Father's  house  are  many  mansions,"  and  there  shall 
you  dw^ell,  satisfied  with  favour,  and  full  of  every  blessing.  You  have 
had  bereavement  after  bereavement;  the  wife  has  been  carried  to  the 
tomb,  the  children  have  followed,  father  and  mother  are  gone,  and  you 
have  few  left  to  love  you  here;  but  you  are  going  to  the  land  where 
graves  are  unknown  things,  where  they  never  see  a  shroud,  and  the 
sound  of  the  mattock  and  the  spade  are  never  heard;  you  are  going 
to  your  Father's  house  in  the  land  of  the  immortal,  in  the  country  of 
the  hereafter,  in  the  home  of  the  blessed,  in  the  habitation  of  God  Most 
High,  in  the  Jerusalem  which  is  above,  the  mother  of  us  all.  Is  not 
this  your  best  joy,  that  you  are  not  to  be  here  for  ever,  that  you  are 
not  to  dwell  eternally  in  this  wilderness,  but  shall  soon  inherit  Canaan? 
With  all  God's  people  their  worst  grief  is  sin.  I  would  not  care  for  any 
sorrow,  if  I  could  live  without  sinning.  Oh !  if  I  were  rid  of  the 
appetites  of  the  flesh  and  the  lusts  thereof,  and  the  desires  which  con- 
tinually go  astray,  I  would  be  satisfied  to  lie  in  a  dungeon  and  rot 
there,  so  as  to  be  delivered  from  the  corruption  of  sin.  Well  but, 
brethren,  we  shall  soon  attain  unto  perfection.  The  body  of  this  death 
will  die  with  this  body.  There  is  no  temptation  in  heaven,  for  the 
dog  of  hell  can  never  cross  the  stream  of  death  ;  there  are  no  cor- 
ruptions there,  for  they  have  washed  their  robes  and  made  them  white 
in  the  blood  of  the  Lamb ;  there  shall  by  no  means  enter  into  that 
kingdom  anything  which  defileth.  Methiiiks  as  I  hear  the  joyous 
«ong  of  the  glorified  this  morning,  as  I  catch  floating  down  from 
heaven  the  sound  of  that  music  which  is  like  many  waters  and  like  the 
great  thunder,  and  as  I  hear  the  harmony  of  those  notes  w'hich  are 
sweet  as  harpers  harping  with  their  harps,  my  soul  desireth  to  stretch 
her  wings,  and  fly  straight  to  yonder  worlds  of  joy.  I  know  it  is  so 
with  you,  my  brethren  in  the  tribulation  of  Christ —as  you  wipe  the  sweat 


^'iLlS  FOR  US,  IF  THOU  WEET  ALL,"  ETC. 


189 


from  your  brow,  is  not  this  the  comfort:  there  is  rest  for  the  people  of  God? 
As  you  stand  out  against  temptation  and  suffer  for  Christ's  sake,  is  not 
thi?  your  comfort:  "  If  we  suffer  with  him,  we  shall  also  reign  with  him." 
When  you  are  slandered  and  despised  by  men,  is  not  this  your  hope: 
"  He  will  remember  me  when  he  cometh  into  his  kingdom.  I  shall  sit 
upon  his  throne,  even  as  he  has  overcome,  and  sitteth  down  upon  hfe 
Father's  throne?"  Oh!  yes,  this  is  the  music  to  which  Christians  dance; 
this  is  the  wine  which  maketh  glad  their  hearts;  this  is  the  banquet  at 
which  they  feast.  There  is  another  and  a  better  land,  and  we,  though 
we  sleep  with  the  clods  of  the  valley,  shall  in  our  flesh  see  God,  when 
our  Eedeemer  shall  stand  in  the  latter  days  upon  the  earth.  I  think 
you  catch  my  drift — we  are  w^?^  of  all  men  most  miserable;  apart  from 
the  future  hope  we  should  be,  for  our  hope  in  Christ  for  the  future  is 
the  mainstay  of  our  joy. 

IV.  Xow,  dear  friends,  this  brings  me  to  a  practical  observation  in 
the  fourth  place,  which  is,  that  thus  the  future  operates  upon 

THE  present. 

I  had  some  time  ago  a  conversation  with  a  very  eminent  man 
whose  fame  is  familiar  to  you  all,  but  whose  name  I  do  not  feel  justified 
in  mentioning,  who  was  once  a  professed  believer  but  is  now  full  of 
scepticism.  lie  said  to  me  in  the  course  of  our  argument,  "  Why,  how 
foolish  you  are,  and  all  the  company  of  preachers.  You  tell  people  to 
think  about  the  next  world,  when  the  best  thing  they  could  do  would 
be  to  behave  themselves  as  well  as  they  can  in  this !  "  I  granted  the 
truth  of  the  observation;  it  would  be  very  unwise  to  make  people  neglect 
the  present,  for  it  is  of  exceeding  great  importance,  but  I  went  on  to 
show  him  that  the  very  best  method  to  make  people  attend  to  the 
present  was  by  impressing  them  with  high  and  noble  motives  with 
regard  to  the  future.  The  potent  force  of  the  world  to  come  supplies 
us  through  the  Holy  Spirit  with  force  for  the  proper  accomplishment  of 
the  duties  of  this  life.  Here  is  a  man  who  has  a  machine  for  the  manu- 
facture of  hardware.  He  wants  steam  power  to  work  this  machine. 
An  engineer  puts  up  a  steam  engine  in  a  shed  at  some  considerable 
distance.  "Well,"  saith  the  other,  "I  asked  you  to  bring  steam 
power  here,  to  operate  upon  my  machine."  "  That  is  precisely,"  says 
he,  "  what  I  have  done.  I  put  the  steam  engine  there,  you  have  but  to 
connect  it  by  a  band  and  your  machine  works  as  fast  as  you  like;  it  is 
not  necessary  that  I  should  put  the  boiler,  and  the  fire,  and  the  engine 
close  to  the  work,  just  under  your  nose:  only  connect  the  two,  and  the 
one  will  operate  upon  the  other."  So  God  has  been  pleased  to  make 
our  hopes  of  the  future  a  g:reat  engine  wherewith  the  Christian  man 
may  work  the  ordinary  machine  of  every-day  life,  for  the  band  of  faith 
connects  the  two,  and  makes  all  the  wheels  of  ordinary  life  revolve  with 
rapidity  and  regularity.  To  speak  against  preaching  the  future  as 
though  it  would  make  people  neglect  the  present  is  absurd.  It  is  as 
though  somebody  should  say,  "  There,  take  away  the  moon,  and  blot 
out  the  sun.  What  is  the  use  of  them — they  are  not  in  this  world?" 
Precisely  so,  but  take  away  the  moon  and  you  have  removed  the  tides, 
and  the  sea  becomes  a  stagnant,  putrid  pool.  Then  take  away  the  sun — 
it  is  not  in  the  world — take  it  away,  and  light,  and  heat,  and  life;  every- 
thing is  gone.  What  the  sun  and  moon  are  to  this  natural  world,  the  hope 

B 


190 


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of  the  future  is  to  the  Christian  in  this  world.  It  is  his  light— he  looks 
upon  all  things  in  that  light,  and  sees  them  truly.     It  is  his  heat ;  it, 
gives  him  zeal  and  energy.    It  is  his  very  life:  his  Christianity, 
his  virtue  would  expire  if  it  were  not  for  the  hope  of  the  world  to  come. 
Do  you  believe,  my  brethren,  that  apostles  and  martyrs  would  ever  have 
sacrificed  their  lives  for  truth's  sake  if  they  had  not  looked  for  a  here- 
after?   In  the  heat  of  excitement,  the  soldier  may  die  for  honour,  bat 
to  die  in  tortures  and  mockeries  in  cold  blood  needs  a  hope  beyond  the 
grave.    Would  yon  poor  man  go  toiling  on  year  after  year,  refusing  to 
sacrifice  his  conscience  for  gain;   would  yon  poor  needle-girl  refuse 
to  become  the  slave  of  lust  if  she  did  not  see  something  brighter  than 
earth  can  picture  to  her  as  the  reward  of  sin?    0  my  brethren,  the 
most  practical  thing  in  all  the  world  is  the  hope  of  the  world  to  come; 
and  you  see  the  text  teaches  this,  for  it  is  just  this  which  keeps  us 
from  being  miserable;  and  to  keep  a  man  from  being  miserable,  let  me 
say,  is  to  do  a  great  thing  for  him,  for  a  miserable  Christian — what  is 
the  use  of  him?    Keep  him  in  a  cupboard,  where  nobody  can  see  him; 
nurse  him  in  the  hospital,  for  he  is  of  no  use  in  the  field  of  labour.  Build 
a  monastery,  and  put  all  miserable  Christians  in  it,  and  there  let  them 
meditate  on  mercy  till  they  learn  to  smile;  for  really  there  is  no 
other  use  for  them  in  the  world.    Bat  the  man  who  has  a  hope  of  the 
next  world  goes  about  his  work  strong,  for  the  joy  of  the  Lord  is  our 
strength.  He  goes  against,  temptation  mighty,  for  the  hope  of  the  next 
world  repels  the  fiery  darts  of  the  adversary.    He  can  labour  without 
present  reward,  for  he  looks  for  a  reward  in  the  world  to  come.   He  can 
saffer  rebuke,  and  can  afford  to  die  a  slandered  man,  because  he  knows 
that  God  will  avenge  his  own  elect  who  cry  day  and  night  unto  him. 
Through  the  Spirit  of  God  the  hope  of  another  world  is  the  most  potent 
force  for  the  product  of  virtue;  it  is  a  fountain  of  joy;  it  is  the  very 
channel  of  usefulness.    It  is  to  the  Christian  what  food  is  to  the  vital 
force  in  the  animal  frame.    Let  it  be  said  of  any  of  us,  that  we  are 
dreaming  about  the  future  and  forgetting  the  present,  but  let  the  future 
sanctify  the  present  to  highest  uses.    I  fear  our  prophetical  brethren 
err  here.     They  are  reading  continually  about  the  last  vials,  the 
seventy  weeks  of  Daniel,  and  a  number  of  other  mysteries;  I  wish 
they  would  set  to  work  instead  of  speculating  so  much,  or  speculate 
even  more  if  they  will,  but  turn  their  prophecies  to  present  practical 
account.  Prophetical  speculations  too  often  lead  men  away  from  present 
urgent  duty,  and  especially  from  contending  earnestly  for  the  faith  once 
delivered  to  the  saints;  but  a  hope  of  the  world  to  come  is,  I  think, 
the  best  practical  power  which  a  Christian  can  have. 
V.    And  now,  to  conclude,  this  will  let  us  see  very  clearly  what 

OUR  FUTURE  IS  TO  BE. 

There  are  some  persons  here  to  whom  my  text  has  nothing  whatever 


"ALAS  FOR  US,  IF  THOU  WERT  ALL,"  ETC. 


191 


to  say.  Suppose  there  were  no  hereafter,  would  they  be  more  miserable? 
Why!!  no;  they  would  be  more  happy.    If  anybody  could  prove  to  them 
that  death  is  an  eternal  sleep,  it  would  be  the  greatest  consolation  that 
they  could  possibly  receive.    If  it  could  be  shown,  to  a  demonstration, 
that  as  soon  as  people  die  they  rot  in  the  grave  and  there  is  an  end  of 
them— why  some  of  you  could  go  to  bed  at  night  comfortable,  your 
conscience  would  never  disturb  you,  you  would  be  molested  by  none 
of  those  terrible  fears  which  now  haunt  you.    Do  you  see,  then,  this 
proves  that  you  are  not  a  Christian  ;  this  proves  as  plainly  as  twice 
two  make  tour,  that  you  are  no  believer  in  Christ ;  for  if  you  were, 
the  taking  away  of  a  hereafter  would  make  you  miserable.    Since  it 
would  not  tend  to  make  you  happy  to  believe  in  a  future  state, 
this  proves  that  you  are  no  believer  in  Christ.    Well,  then,  what  have 
I  to  say  to  you?    Why  just  this — that  in  the  world  to  come,  you  will 
le  of  all  men  most  miseralle.    "What  will  become  of  you?''  said  an 
infidel  once  to  a  Christian  man,  "  supposing  there  should  be  no  heaven?" 
"  Well,"  said  he,  "  I  like  to  have  two  strings  to  my  bow.    If  there  be 
no  hereafter  I  am  as  well  off  as  you  are;  if  there  be  I  am  infinitely 
better  off.    But  where  are  you?  Where  are  you?"   Why  then  we  must 
read  this  text  in  the  future — "If  in  this  life  there  be  indeed  a  hope 
of  a  life  to  come,  then  you  shall  be  in  the  next  life  of  all  men  most 
miserable."    Do  you  see  where  you  will  be?    Your  soul  goes  before 
the  great  Judge,  and  receives  its  condemnation  and  begins  its  hell. 
The  trumpet  rings;  heaven  and  earth  are  astonished;  the  grave  heaves; 
yonder  slab  of  marble  is  lifted  up,  and  up  you  rise  in  that  very  flesh 
and  blood  in  which  you  sinned,  and  there  you  stand  in  the  midst  of  a 
terrified  multitude,  all  gathered  to  their  doom.    The  Judge  has  come. 
The  great  assize  has  commenced.    There  on  the  great  white  throne 
sits  the  Saviour  who  once  said,  "  Come  unto  me,  ye  weary,  and  I  will 
give  you  rest;"  but  now  he  sits  there  as  a  Judge  and  opens  with 
stem  hand  the  terrible  volume.    Page  after  page  he  reads,  and  as  he 
reads  he  gives  the  signal,  "  Depart,  ye  cursed,  into  everlasting  fire,"  and 
the  angels  bind  up  the  tares  in  bundles  to  burn  them.    There  stand 
you,  and  you  know  your  doom  ;  you  already  begin  to  feel  it.    You  cry 
to  the  lofty  Alps  to  fall  upon  you  and  conceal  you.  "  0  ye  mountains, 
can  ye  not  find  in  your  rocky  bowels  some  friendly  cavern  where  I  may 
be  hidden  from  the  face  of  him  who  sits  upon  the  throne?"  In 
terrible  silence  the  mountains  refuse  your  petition  and  the  rocks  reject 
your  cry.    You  would  plunge  into  the  sea,  but  it  is  licked  up  with 
tongues  of  fire;  you  would  fain  make  your  bed  even  in  hell  if  you  could 
escape  from  those  dreadful  eyes,  but  you  cannot;  for  now  your  turn  is 
come,  that  page  is  turned  over  which  records  your  history;  the  Saviour 
reads  with  a  voice  of  thunder  and  with  eyes  of  lightning.    He  reads, 
and  as  he  waves  his  hand  you  are  cast  away  from  hope.   You  shall 


192 


METROPOLITAN  TABERNACLE  PULPIT. 


then  know  what  it  is  to  be  of  all  mm  most  miserable.  Ye  had  your 
pleasure;  ye  had  your  giddy  hour;  ye  had  your  mirthful  moments;  you 
despised  Christ,  and  you  would  not  turn  at  his  rebuke;  you  would  not 
have  him  to  reign  over  you;  you  lived  his  adversary;  you  died  un« 
reconciled,  and  now  where  are  you?  Now,  what  will  ye  do,  ye  who  forget 
God,  in  that  day  when  he  shall  tear  you  in  pieces,  and  there  shall  be 
none  to  deliver  you?  In  the  name  of  my  Lord  and  Master  I  do  conjure 
you,  fly  away  to  Christ  for  refuge.  He  that  believeth  in  him  shall  be 
saved."  To  believe  is  to  trust;  and  whosoever  this  morning  is  enabled 
by  faith  to  cast  himself  upon  Christ,  need  not  fear  to  live,  nor  fear  to 
die.  You  shall  not  be  miserable  here;  you  shall  be  thrice  blessed 
hereafter  if  you  trust  my  Lord. 

"  Come,  guilty  souls,  and  flee  away 
To  Christ,  and  heal  your  wounds  ; 
This  is  the  welcome  gospel -day 
Wherein  free  grace  abounds." 

0  that  ye  would  be  wise  and  consider  your  latter  end!  0  that  ye 
would  reflect  that  this  life  is  but  a  span,  and  the  life  to  come  lasts  on 
for  ever!  Do  not,  I  pray  you,  fling  away  eternity;  play  not  the  foot 
with  such  solemn  things  as  these,  but  in  serious  earnestness  lay  hold 
upon  eternal  life.  Look  to  the  bleeding  Saviour;  see  there  his  five 
wounds,  and  his  face  bedewed  with  bloody  sweat!  Trust  him,  trust  him^ 
and  you  are  saved.  The  moment  that  you  trust  him  your  sins  are  gone* 
His  righteousness  is  yours;  you  are  saved  on  the  spot,  and  you  shall  be 
Baved  when  he  cometh  in  his  kingdom  to  raise  the  dead  from  their 
graves.  0  that  the  Lord  might  lead  us  all  thus  to  rest  on  Jesus,  now 
and  even  Amen. 


By    C.    H.    S  P  U  R  G  E  O  N. 

LECTURES  TO  MY  STUDENTS- 

In  Two  Volumes,  Cloth,  2s.  6d.  each. 

First  Series; — The  Call  to  the  Ministry— Sermons,  their  Matter — On 
the  Choice  of  a  Text— On  Spiritualizing— On  the  Voice— Attention 
— On  the  Faculty  of  Impromptu  Speaking  —  The  Minister's 
Fainting  Fits— The  Minister's  Ordinary  Conversation — To  Workers 
with  slender  Apparatus,  &c.,  &c. 

Second  Series: — Open- Air  Preaching  :  A  Sketch  of  its  History— Open-Air 
Preaching :  Remarks  thereon — Posture,  Attitude,  Gesture,  &c. 
(Two  Lectures,  with  Illustrations  of  Action) — Earnestness  :  Its 
Marring  and  Maintenance — The  Blind  Eye  and  Deaf  Ear — On 
Conversion  as  our  Aim,  &c.,  &c. 


MEMORY— THE  HANDMAID  OF  HOPE. 


Delivered  on  Sunday  Morning,  October  15th,  1865,  by 

C.  H.  SPURGEON, 

AT  THE  METROPOLITAN  TABERNACLE,  NEWINGTON. 


*'This  I  recall  to  my  mind,  therefore  have  I  hope." — Lamentations  iii.  21. 

Memory  is  very  often  the  servant  of  despondency.  Despairing  minds 
•call  to  remembrance  every  dark  foreboding  in  tbe  past,  and  every 
gloomy  feature  in  the  present.  Memory  stands  like  a  handmaiden, 
clothed  in  sackcloth,  presenting  to  her  master  a  cup  of  mingled  gall 
■and  wormwood.  Like  Mercury,  she  hastes,  with  winged  heel,  to 
gather  fresh  thorns  with  which  to  fill  the  uneasy  pillow,  and  to  bind 
fresh  rods  with  which  to  scourge  the  already  bleeding  heart.  There 
is,  however,  no  necessity  for  this.  Wisdom  will  transform  memory 
into  an  angel  of  comfort.  That  same  recollection  which  may  in  its 
left  hand  bring  so  many  dark  and  gloomy  omens,  may  be  trained  to 
bear  in  its  right  hand  a  wealth  of  hopeful  signs.  She  need  not  wear 
a  crown  of  iron,  she  may  encircle  her  brow  with  a  fillet  of  gold,  all 
«pangled  with  stars.  When  Christian,  according  to  Bunyan,  was 
locked  up  in  Doubting  Castle,  memory  formed  the  crab-tree  cudgel 
-v^^ith  which  the  famous  giant  beat  his  captives  so  terribly.  They 
remembered  how  they  had  left  the  right  road,  how  they  had  been 
warned  not  to  do  so,  and  how  in  rebellion  against  their  better  selves, 
they  wandered  into  By-path  Meadow.  They  remembered  all  their  past 
misdeeds,  their  sins,  their  evil  thoughts  and  evil  words,  and  all  these 
were  so  many  knots  in  the  cudgel,  causing  sad  bruises  and  wounds  in 
their  poor  suffering  persons.  But  one  night,  according  to  Bunyan,  this 
same  memory  which  had  scourged  them,  helped  to  set  them  free ;  for 
she  whispered  something  in  Christian's  ear,  and  he  cried  out  as  one 
haK  amazed,  "What  a  fool  am  I  to  lie  in  a  stinking  dungeon,  when  I 
may  as  well  walk  at  liberty  1  I  have  a  key  in  my  bosom,  called 
Promise;  that  wiU,  I  am  persuaded,  open  any  lock  in  Doubting 
Castle."  So  he  put  his  hand  into  his  bosom,  and  with  much  joy  he 
plucked  out  the  key,  and  thrust  it  into  the  lock ;  and  though  the  lock 
of  the  great  iron  gate,  as  Bunyan  says,  went  damnable  hard,''  yet  the 
key  did  open  it,  and  all  the  others  too ;  and  so,  by  this  blessed  act  of 
memory,  poor  Christian  and  Hopeftd  were  set  free. 

Observe  that  the  text  records  an  act  of  memory  on  the  part  of 

No.  654. 


566 


METROPOLITAIS'  TABEENACLE  PULPIT. 


Jeremiah:  This  I  recall  to  my  mind,  therefore  have  I  hope."  In 
the  previous  verse  he  tells  us  that  memory  had  brought  him  to  despair  : 
*^My  soul  hath  them  still  in  remembrance,  and  is  humbled  in  me." 
And  now  he  tells  us  that  this  same  memory  brought  him  to  life  and 
comfort  yet  again :  This  I  recall  to  my  mind,  therefore  have  I  hope." 
We  lay  it  down,  then,  as  a  general  principle,  that  if  we  would  exercise 
our  memories  a  little  more,  we  might,  in  our  very  deepest  and  darkest 
distress,  strike  a  match,  which  would  instantanously  kindle  the  lamp  ^ 
of  comfort.  There  is  no  need  for  God  to  create  a  new  thing,  in  order 
to  restore  believers  to  joy  ;  if  they  would  prayerfully  rake  the  ashes  of 
the  past,  they  would  find  light  for  the  present ;  and  if  they  would  turn 
to  the  book  of  truth  and  the  throne  of  grace,  their  candle  would  soon 
shine  as  aforetime. 

I  shall  apply  that  general  principle  to  the  cases  of  three  persons. 

I.    First  of  all,  to  the  believer  who  is  m  deep  tkouble. 

This  is  no  unusual  position  for  an  heir  of  glory.  A  Christian  man 
is  seldom  long  at  easQ :  the  believer  in  Jesus  Christ  through  much 
tribulation  inherits  the  kingdom.  If  you  will  kindly  turn  to  the  chap- 
ter which  contains  our  text,  you  will  observe  a  list  of  matters  which 
recollection  brought  before  the  mind  of  the  prophet  Jeremiah,  and 
which  yielded  him  comfort.  First  stands  the  fact,  tJiat,  however  deep  may 
he  our  present  affliction,  it  is  of  the  LorcVs  mercy  that  we  are  not  consumed. 
This  is  a  low  beginning  certainly.  The  comfort  is  not  very  great,  but 
when  a  very  weak  man  is  at  the  bottom  of  the  pyramid,  if  he  is  ever 
to  climb  it,  you  must  not  set  him  a  long  step  at  first;  give  him  but  a 
small  stone  to  step  upon  the  first  time,  and  when  he  gets  more  strength 
then  he  will  be  able  to  take  a  greater  stride.  Now,  consider,  thou  son 
of  sorrow,  where  thou  mightest  have  been.  Look  down  now  through 
the  gloomy  portals  of  the  grave  to  that  realm  of  darkness,  which  is  as 
the  valley  of  the  shadow  of  death,  full  of  confusion,  and  without  any 
order.  Canst  thou  discern  the  sound  as  of  the  rushing  to  and  fro  of  hosts 
of  guilty  and  tormented  spirits  ?  Dost  thou  hear  their  dolorous  wailing 
and  their  fearful  gnashing  of  teeth  ?  Can  thine  ears  endure  to  hear  the 
clanking  of  their  chains,  or  thine  eyes  to  see  the  fury  of  the  flames  ? 
They  are  for  ever,  for  ever,  for  ever  shut  out  from  the  presence  of  God^ 
and  shut  in  with  devils  and  despair  !  They  lie  in  flames  of  misery  so 
terrible,  that  the  dream  of  a  despairing  maniac  cannot  realize  their 
woe.  God  hath  cast  them  away,  and  pronounced  his  curse  upon  them, 
appointing  them  blackness  of  darkness  for  ever.  This  might  have 
been  thy  lot.  Contrast  thy  present  position  with  theirs,  and  thou  hast 
cause  rather  to  sing  than  to  lament.  Why  should  a  living  man  com- 
plain ? "  Have  you  seen  those  foul  dungeons  of  Venice,  which  are  below 
the  water-mark  of  the  canal,  where,  after  winding  through  narrow, 
dark,  stifling  passages,  you  may  creep  into  little  cells  in  which  a  man 
can  scarcely  stand  upright,  where  no  ray  of  sunlight  has  ever  entered 
since  the  foundations  of  the  palace  were  laid — cold,  foul,  and  black  with 
damp  and  mildew,  the  fit  nursery  of  fever,  and  abode  of  death  ?  And  yet 
those  places  it  were  luxury  to  inhabit  compared  with  the  everlasting 
burnings  of  hell*  It  were  an  excess  of  luxury  to  lost  spirits  if  they 
could  lie  there  with  moss  growing  on  their  eyelids,  in  lonely  inisery,  if 
-they  might  but  escape  for  a  little  season  from  a  guilty  conscience  and 
the  wrath  of  God.    Friend,  you  are  neither  in  those  dungeons  nor  yet 


MEMORY  THE  HANDMAID  OF  HOPE. 


567 


in  liell;  therefore  pluck  up  courage,  and  sa}^,  ^'It  is  of  the  Lord's 
mercy  we  are  not  consumed,  because  his  compassions  fail  not."  Slender 
comfort  this  may  be,  but  then,  if  this  flame  shall  yield  but  little  heat,  it 
may  lead  to  somewhat  better.  When  you  are  kindhng  your  household 
fire,  before  which  you  hope  to  sit  down  with  comfort,  you  do  not  first 
expect  to  kindle  the  lumps  of  coal,  but  you  set  some  lighter  fuel  in  a 
blaze,  and  soon  the  more  solid  material  yields  a  genial  glow ;  so  this 
thought,  which  may  seem  so  light  to  you,  may  be  as  the  kindling  of  a 
heavenly  fire  of  comfort  for  you  who  now  are  shivering  in  your  grief. 

Something  better  awaits  us,  for  Jeremiah  reminds  us  that  there  are. 
some  mercies,  at  any  rate,  which  are  still  continued.  His  compassions 
fail  not,  they  are  new  every  nmrning  :  great  is  thy  faithfulness,^^  You  are 
very  poor  and  have  come  down  for  wealth.  This  is  very  hard,  still  you 
are  in  good  health.  Just  walk  into  the  hospital,  ask  to  be  permitted 
to  witness  the  work  done  in  the  operating  room ;  sit  down  by  one  bed- 
side and.  listen  to  the  story  of  pain  and  weariness ;  and  surely  you  will 
leave  the  hospital  feeling,  I  thank  God  that  with  all  my  poverty 
I  have  not  sickness  to  complain  of,  and  therefore  I  will  sing  of  the 
mercies  which  I  enjoy."  Are  you  sick,  and  have  you  dragged  your 
weary  body  to  this  house  this  morning  ?  Then  I  shall  invite  you  to 
accompany  me  to  those  dark  cellars  and  miserable  attics  where  poverty 
pines  away  in  wretched  unpitied  obscurity  in  the  heart  of  this  great 
city ;  and  if  jou  mark  the  hard  earned  meal,  too  scant  to  yield  sufficient 
refreshment,  and  the  miserable  heap  of  straw  which  is  their  only  rest, 
you  will  escape  from  the  foul  den  of  filthy  penury,  and  say,  I  will 
bear  my  sickness,  for  even  that  is  better  than  filth,  starvation,  and 
nakedness."  Evil  your  plight  may  be,  but  there  are  others  in  a  still 
worse  condition.  You  can  always  if  you  open  your  eyes  and  choose 
to  do  so,  see  at  least  this  cause  for  thankfulness  that  you  are  not  yet 
plunged  into  the  lowest  depth  of  misery.  There  is  a  very  touching 
little  story  told  of  a  poor  woman  with  two  children  who  had  not  a  bed 
for  them  to  lie  upon,  and  scarcely  any  clothes  to  cover  them.  In  the 
depth  of  winter  they  were  nearly  frozen,  and  the  mother  took  the 
door  of  a  cellar  off  the  hinges,  and  set  it  up  before  the  corner  where 
they  crouched  down  to  sleep  that  some  of  the  draught  and  cold  might 
be  kept  from  them.  One  of  the  children  whispered  to  her  when  she 
complained  of  how  badly  off  they  were,  Mother,  what  do  those  dear 
little  children  do  who  have  no  cellar  door  to  put  up  in  front  of  them  ?" 
Even  there,  you  see  the  little  heart  found  cause  for  thankfulness  ;  and 
we,  if  we  are  driven  to  our  worst  extremity,  will  still  honour  God  by 
thanking  him  that  his  compassions  fail  not  but  are  new  every  morning. 
This  again  is  not  a  very  high  step,  but  still  it  is  a  little  in  advance  of 
the  other,  and  the  weakest  may  readily  reach  it. 

The  chapter  offers  us  a  third  source  of  consolation.  The  Lord  is 
my  portion^  saith  my  soul;  therefore  loill  I  hope  in  him P  You  have  lost 
much  Christian,  but  you  have  not  lost  your  portion.  Your  God  is  your 
all;  therefore,  if  you  have  lost  all  but  God  still  you  have  your  all  left 
since  God  is  all.  The  text  does  not  say  that  God  is  a  part  of  our 
portion,  but  the  whole  portion  of  our  spirit ;  in  Him  we  have  all  the 
riches  of  our  heart  concentrated.  How  can  we  be  bereaved  since  our 
Father  lives?  How  can  we  be  robbed  since  our  treasure  is  on  high? 
It  is  daylight  and  the  sun  is  shining  bright,  and  I  have  a  candle  lit, 


568 


METROPOLITAN  T4BERNACLE  PULPIT. 


but  some  one  blows  it  out.  Shall  I  sit  me  down  and  weep,  because 
my  candle  is  extinguished?  Nay,  not  while  the  sun  shines.  If  God 
be  my  portion,  if  I  lose  some  little  earthly  comfort  I  will  not  complain, 
for  heavenly  comfort  remains.  One  of  our  kings,  high  and  haughty 
in  temper,  had  a  quarrel  with  the  citizens  of  London,  and  thought  to 
alarm  them  by  a  dreadful  threat  that  would  cow  the  spirits  of  the  bold 
burghers,  for  if  they  did  not  mind  what  they  were  at  he  would  remove 
his  Court  from  Westminster.  Whereupon,  the  doughty  Lord  Mayor 
begged  to  enquire  whether  His  Majesty  meant  to  take  the  Thames 
away,  for  so  long  as  the  river  remained,  his  majesty  might  take  himself 
wherever  he  pleased.  Even  so  the  world  warns  us,  you  cannot  hold 
out,  you  cannot  rejoice: — this  trouble  shall  come  and  that  adversity 
shall  befall."  We  reply,  so  long  as  you  cannot  take  our  Lord  away 
we  will  not  complain.  Philosophers,''  said  the  wise  man,  ^*can 
dance  without  music;''  and  true,  believers  in  God  can  rejoice  when 
outward  comforts  fail  them.  He  who  drinks  from  the  bottle  as  did 
the  son  of  the  bondwoman  may  have  to  complain  of  thirst ;  but  he  who 
-dwells  at  the  well  as  did  Isaac,  the  child  according  to  promise,  shall 
never  know  lack.  God  grant  us  grace  then  to  rejoice  in  our  deepest 
distress,  because  the  Lord  is  our  sure  possession,  our  perpetual  heritage 
-of  joy.  We  have  now  advanced  to  some  degree  of  hope  but  there  are 
other  steps  to  ascend. 

The  prophet  then  reminds  us  of  another  channel  of  comfort,  namely, 
that  God  is  evermore  good  to  all  who  seek  him.  The  Lord  is  good 
unto  them  that  wait  for  him,  to  the  soul  that  seeketh  him.^^  Let  him  smite 
never  so  hard,  yet  if  we  can  maintain  the  heavenly  posture  of  prayer  we 
may  rest  assured  that  he  will  turn  from  blows  to  kisses  yet.  When  a 
beggar  wants  an  alms  and  is  very  needy,  if  he  sees  another  beggar  at 
-the  door  of  some  great  man  he  will  watch  while  he  knocks,  and  when 
i;he  door  is  opened  and  the  man  is  liberally  entertained  and  generously 
helped,  he  who  has  been  looking  on  knocks  with  boldness  in  his  turn. 
My  soul,  art  thou  very  sad  and  very  low  this  morning  ?  The  Lord  is 
.good  to  them  that  seek  him.  Thousands  have  come  from  his  door, 
but  none  have  had  reason  to  complain  of  a  cold  reception,  for  in  every 
case  he  hath  filled  the  hungry  with  good  things.  Therefore,  my  soul, 
go  boldly  and  knock,  for  he  giveth  liberally  and  upbraideth  not.  In 
all  states  of  dilemma  or  of  difficulty  prayer  is  an  available  source. 
Bunyan  tells  us  that  when  the  City  of  Mansoul  was  besieged  it  was 
the  depth  of  winter  and  the  roads  were  very  bad,  but  even  then  prayer 
could  travel  them ;  and  I  will  venture  to  affirm  that  if  all  earthly  roads 
were  so  bad  that  they  could  not  be  travelled,  and  if  Mansoul  were  so 
surrounded  that  there  was  not  a  gap  left  through  which  we  could 
break  our  way  to  get  to  the  king,  yet  the  road  upwards  would  always 
open.  No  enemy  can  barricade  that ;  no  blockading  ships  can  sail 
between  our  souls  and  the  haven  of  the  mercy-seat.  The  ship  of 
prayer  may  sail  through  all  temptations,  doubts  and  fears,  straight 
up  to  the  throne  of  God ;  and  though  she  may  be  outward  bound  with 
only  griefs,  and  groans,  and  sighs,  she  shall  return  freighted  with  a 
wealth  of  blessings.  There  is  hope  then.  Christian,  for  you  are  allowed 
to  pray. 

"  The  mercy  seat  is  open  still, 
Here  let  our  souls  retreat." 


MEMORY  THE  HANDMAID  OF  HOPE. 


569 


We  are  getting  into  deeper  water  of  joy,  let  us  take  another  step, 
and  this  time  we  shall  win  greater  consolation  still,  from  the  fact  that 
it  is  good  to  be  afflicted.  It  is  good  that  a  man  should  hear  the  yoke  in  his 
youth.^^  A  little  child  needs  to  be  coaxed  to  take  its  medicine.  It  may 
be  very  ill,  and  mother  may  assure  it  that  this  medicine  will  work  its 
cure ;  but  the  child  says,  No,  it  is  so  bitter,  I  cannot  take  it."  But 
men  need  not  thus  to  be  persuaded.  The  bitter  is  nothing  to  them ; 
they  think  of  the  health  which  it  will  bring,  and  so  they  take  the 
draught,  and  do  not  even  wince.  Now  we,  if  we  be  little  children,  and 
have  not  called  to  remembrance  the  fruit  which  affliction  bears,  may 
cry  and  murmur ;  but  if  we  be  men  in  Christ  Jesus,  and  have  learned 
that  all  things  work  together  for  good  to  them  that  love  God,"  we 
shall  take  the  cup  right  cheerfully  and  willingly,  and  bless  Grod  for  it. 
Why  should  I  dread  to  descend  the  shaft  of  affliction  if  it  leads  nie 
to  the  gold  mine  of  spiritual  experience  ?  Why  should  I  cry  out  if  the 
sun  of  my  prosperity  goes  down,  if  in  the  darkness  of  my  adversity 
I  shall  be  the  better  able  to  count  the  starry  promises  with  which 
my  faithful  God  has  been  pleased  to  gem  the  sky  ?  Go  thou  sun,  for 
in  thy  absence  we  shall  see  ten  thousand  suns ;  and  when  thy  blinding 
light  is  gone,  we  shall  see  worlds  in  the  dark  which  were  hidden  from 
us  by  thy  light.  Many  a  promise  is  written  in  sympathetic  ink,  which 
you  cannot  read  till  the  fire  of  trouble  brings  out  the  characters.  *^It 
is  good  for  me  that  I  have  been  afflicted  that  I  might  learn  thy  statutes." 
Beloved,  Israel  went  into  Eg3^t  poor,  but  they  came  out  of  Egypt 
with  jewels  of  silver  and  jewels  of  gold.  They  had  worked,  it  is  true, 
at  the  brick-kilns,  and  suffered  bitter  bondage,  but  they  were  bettered 
by  it;  they  came  out  enriched  by  all  their  tribulations.  A  child  had  a 
little  garden  in  which  it  planted  many  flowers,  but  they  never  grew. 
She  put  them  in,  as  she  thought  tenderly  and  carefully,  but  they  would 
not  live.  She  sowed  seeds  and  they  sprang  up ;  but  very  soon  they 
withered  away.  So  she  ran  to  her  father's  gardener,  and  when  he 
came  to  look  at  it,  he  said,  I  will  make  it  a  nice  garden  for  you,  that 
you  may  grow  whatever  you  want."  He  fetched  a  pick,  and  when  the 
little  child  saw  the  terrible  pick,  she  was  afraid  for  her  little  garden. 
The  gardener  struck  his  tool  into  the  ground  and  began  to  make  the 
earth  heave  and  shake  for  liis  pickaxe  had  caught  the  edge  of  a  huge 
stone  which  underlayed  almost  all  the  little  plot  of  ground.  All  the 
little  flowers  were  turned  out  of  their  places  and  the  garden  spoiled  for 
a  season  so  that  the  little  maid  wept  much.  He  told  her  he  would 
make  it  a  fair  garden  yet,  and  so  he  did,  for  having  removed  that 
stone  which  had  prevented  all  the  plants  from  striking  root  he  soon 
filled  the  ground  with  flowers  which  lived  and  flourished.  So  the  Lord 
has  come,  and  has  turned  up  all  the  soil  of  your  present  comfort  to  get 
rid  of  some  big  stone  that  was  at  the  bottom  of  all  your  spiritual  pros- 
perity, and  would  not  let  your  soul  flourish.  Do  not  weep  with  the 
child,  but  be  comforted  by  the  blessed  results  and  thank  your  Father's 
tender  hand. 

One  step  more,  and  surely  we  shall  then  have  good  ground  to  rejoice. 
The  chapter  reminds  us  that  these  troubles  do  not  last  for  ever.  When 
they  have  produced  their  proper  result  they  will  be  removed,  for  "  the 
Lord  toill  not  cast  off  for  ever^  Who  told  thee  that  the  night  would 
never  end  in  day  ?   Who  told  thee  that  the  sea  would  ebb  out  till  there 


570 


METKOPOLITA^  TABERNACLE  PULPIT. 


should  be  nothing  left  but  a  vast  track  of  mud  and  sand  ?  "Who  told 
thee  that  the  winter  would  proceed  from  frost  to  frost,  from  snow,  and 
ice,  and  hail,  to  deeper  snow,  and  yet  more  heavy  tempest  ?  Who  ■ 
told  thee  this,  I  say  ?  Knowest  thou  not  that  day  follows  night,  that 
flood  comes  after  ebb,  that  spring  and  summer  succeed  to  winter? 
Hope  thou  then  !  Hope  thou  ever  I  for  God  fails  thee  not.  Dost  thou 
not  know  that  thy  Grod  loves  thee  in  the  midst  of  all  this  ?  Mountains, 
when  in  darkness  hidden,  are  as  real  as  in  day,  and  God's  love  is  as 
true  to  thee  now  as  it  was  in  thy  brightest  moments.  No  father  chastens 
always ;  he  hates  the  rod  as  much  as  thou  dost;  he  only  cares  to  use  it 
for  that  reason  which  should  make  thee  willing  to  receive  it,  namely, 
that  it  works  thy  lasting  good.  Thou  shalt  yet  climb  Jacob's  ladder 
with  the  angels,  and  behold  him  who  sits  at  the  top  of  it — thy 
covenant  God.  Thou  shall  yet,  amidst  the  splendours  of  eternity, 
forget  the  trials  of  time,  or  only  remember  them  to  bless  the  God  who 
led  thee  through  them,  and  wrought  thy  lasting  good  by  them.  Come, 
sing  on  thy  bed!  Eejoice  amidst  the  flames!  Make  the  wilderness 
blossom  like  the  rose !  Cause  the  desert  to  ring  with  thine  exulting  joys, 
for  these  light  afflictions  will  soon  be  over,  and  then  for  ever  with  the 
Lord,"  thy  bliss  shall  never  wane. 

Thus,  dear  friends.  Memory  may  be  as  Coleridge  calls  it,  the  bosom- 
spring  of  joy,"  and  when  the  Holy  Spirit  bends  it  to  his  service,  it  may 
be  chief  among  earthly  comforters. 

n.    For  a  short  time,  we  will  speak  to  the  doubting  Christian, 

WHO  HAS  LOST  HIS  EVIDENCES  OF  SALVATION. 

It  is  our  habit,  in  our  ministry,  to  avoid  extremes  as  much  as  pos- 
sible, and  to  keep  the  narrow  path  of  truth.  We  believe  in  the 
doctrine  of  predestination,  we  believe  in  the  doctrine  of  free  agency, 
and  we  follow  the  narrow  path  between  those  mountains.  So  in  all 
other  truths.  We  know  some  who  think  that  doubts  are  not  sins : 
we  regret  their  thinking.  We  know  others  who  believe  doubts  to  be 
impossible  where  there  is  any  faith,  we  cannot  agree  with  them. 
We  have  heard  of  persons  ridiculing  that  very  sweet  and  admirable 
hymn,  beginning 

"  'Tis  a  point  I  long  to  know/' 

We  dare  not  ridicule  it  ourselves,  for  we  have  often  had  to  sing  it — 
we  wish  it  were  not  so,  but  we  are  compelled  to  confess  that  doubts 
have  vexed  us.  The  true  position,  with  regard  to  the  doubts  and 
fears  of  believers,  is  just  this — that  they  are  sinful,  and  are  not  to  be 
cultivated,  but  to  be  avoided ;  but  that,  more  or  less,  the  most  of 
Christians  do  sufi'er  them,  and  that  they  are  no  proof  of  a  man's  being 
destitute  of  faith,  for  the  very  best  of  Christians  have  been  subject  to 
them.  To  you  who  are  labouring  under  anxious  thought  I  now  address 
myself. 

Let  me  bid  you  call  to  remembrance  in  the  first  place  matters  of  the  past. 
Shall  I  pause  and  let  your  heart  talk  to  you  ?  Do  you  remember  the 
place,  the  spot  of  ground  where  Jesus  first  met  with  you  ?  Perhaps  you 
do  not.  Well,  do  you  remember  happy  seasons  when  he  has  brought  you 
to  the  banqueting  house  ?  Cannot  you  remember  gracious  deliverances  ? 
" I  was  brought  low  and  he  helped  me?  Thou  hast  been  my  help." 
When  you  were  isx  those  circumstances  past,  you  though^;  yourselyegj 


MEMORY — ^THE  HAITDMAID  OF  HOPE. 


571 


in  overwhelming  trouble.  You  have  passed  through  them,  and  cannot 
you  find  comfort  in  them  ?  At  the  south  of  Africa  the  sea  was  gene- 
rally so  stormy,  when  the  frail  barks  of  the  Portuguese  went  sailing 
south,  that  they  named  it  the  Cape  of  Storms ;  but  after  that  cape  had 
been  well  rounded  by  bolder  navigators,  they  named  it  the  Cape  of 
Good  Hope.  In  your  experience  you  had  many  a  Cape  of  Storms,  but 
you  have  weathered  them  all,  and  now,  let  them  be  a  Cape  of  Good 
Hope  to  you.  Eemember,  Thou  hast  been  my  help,  therefore  in  the 
shadow  of  thy  wings  will  I  rejoice."  Say  with  David,  Why  art  thou 
cast  down,  0  my  soul,  why  art  thou  disquieted  in  me  ?  Hope  thou  in 
God,  for  I  shall  yet  praise  him."  Do  I  not  remember  this  day  some 
hill  Mizars,  whereon  my  soul  has  had  such  sweet  fellowship  with  God, 
that  she  thought  herself  in  heaven  ?  Can  I  not  remember  moments  of 
awful  agony  of  soul,  when  in  an  instant  my  spirit  leaped  to  the  top- 
most heights  of  ecstasy  at  the  mention  of  my  Saviour's  name  ?  Have 
there  not  been  times  with  me  at  the  Lord's  table,  in  private  prayer, 
and  in  listening  to  his  word,  when  I  could  say, 

"  My  willing  soul  would  stay 
In  such  a  frame  as  this, 
And  sit  and  sing  herself  away, 
To  everlasting  jbliss." 

Well,  let  me  call  this  to  remembrance  and  have  hope,  for 

"  Did  Jesus  once  upon  me  shine. 
Then  Jesus  is  for  ever  mine." 

He  never  loved  where  he  afterwards  hates ;  his  will  never  changes.  It 
is  not  possible  that  he  who  said,  ^  ^  I  have  graven  thee  upon  the  palms 
of  my  hands,"  should  ever  forget  or  cast  away  those  who  once  were 
dear  to  him. 

Possibly,  however,  that  may  not  be  the  means  of  comfort  to  some  of 
you.  Pecall,  I  pray  you,  the  fact  that  others  have  found  the  Lord  true 
to  them.  They  cried  to  God,  and  he  delivered  them.  Do  you  not  re- 
member your  mother  ?  She  is  now  in  heaven,  and  you  her  son  are 
toiling  and  struggling  onward  here  below.  Do  not  you  recollect  what 
she  told  you  before  she  died  ?  She  said  God  had  been  faithful  and  true 
to  her.  She  was  left  a  widow,  and  you  were  but  a  child  then,  and  she 
told  you  how  God  provided  for  her,  and  for  you,  and  the  rest  of  that 
little  needy  family,  in  answer  to  her  pleadings.  Do  you  believe  your 
mother's  testimony,  and  will  you  not  rest  with  your  mother's  faith 
upon  your  mother's  God.  There  are  grey  heads  here  who  would,  if  it 
were  the  proper  season,  testify  to  you  that  in  an  experience  of  fifty  and 
sixty  years,  in  which  they  have  walked  before  the  Lord  in  the  land  of 
the  living,  they  cannot  put  their  finger  upon  any  date  and  say,  Here 
God  was  unfaithful or,  Here  he  left  me  in  the  time  of  trouble."  I, 
who  am  but  young  have  passed  through  many  and  sore  tribulations 
after  my  sort,  and  can  say  and  must  say  it,  foj*  if  I  speak  not,  the  tim- 
bers of  this  house  might  cry  out  against  my  ungrateful  silence ;  he  is  a 
faithful  God,  and  he  remembereth  his  servants,  and  leaveth  them  not 
in  the  hour  of  their  trouble.  Hearing  our  testimonies,  cannot  you  say 
in  the  words  of  the  text,  recall  this  to  mind,  and  therefore  I  have 
hope." 


572 


METROPOLITAN  TABERNACLE  PULPIT. 


Eemercber,  again,  and  perhaps  this  may  be  consolatory  to  you,  that 
though  you  think  you  are  not  a  child  of  God  at  all  now,  yet  %f  you  look 
within  you  will  see  some  faint  traces  of  the  Holy  Spirifs  hand.  The 
complete  picture  of  Christ  is  not  there,  but  cannot  you  see  the  crayon 
sketch — the  outline — the  charcoal  marks?  ^^What,"  say  you,  *'do 
you  mean?''  Do  not  you  want  to  be  a  Christian?  Have  you  not 
desires  after  God  ?  Cannot  you  say  with  the  Psalmist,  My  heart  and 
my  flesh  panteth  after  God — after  the  living  God?"  Oh,  I  have  often 
had  to  console  myself  with  this,  when  I  could  not  see  a  single  Christian 
:grace  beaming  in  my  spirit,  I  have  had  to  say,  I  know  I  shall  never 
be  satisfied  until  I  get  to  be  like  my  Lord."  One  thing  I  know, 
whereas  I  was  blind,  now  I  see ; — see  enough,  at  least,  to  know  my 
own  defects,  and  emptiness,  and  misery ;  and  I  have  just  enough 
spiritual  life  to  feel  that  I  want  more,  and  that  I  cannot  be  satisfied 
imless  I  have  more.  Well,  now,  where  God  the  Holy  Ghost  has  done 
as  much  as  that,  he  will  do  more.  Where  he  begins  the  good  work, 
we  are  told  he  will  carry  it  on  and  perfect  it  in  the  day  of  our  Lord 
Jesus  Christ.    Call  that  to  mind,  and  you  may  have  hope. 

But  I  would  remind  you  that  there  is  a  promise  in  this  Booh  that 
exactly  describes  and  suits  your  case,  A  young  man  had  been  left  by  his 
father  heir  of  all  his  property,  but  an  adversary  disputed  his  right. 
The  case  was  to  come  on  in  the  court,  and  this  young  man,  while  he 
felt  sure  that  he  had  a  legal  right  to  the  whole,  could  not  prove  it. 
His  legal  adviser  told  him  that  there  was  more  evidence  wanted  than 
he  could  bring.  How  to  get  this  evidence  he  did  not  know.  He  went 
to  an  old  chest  where  his  father  had  been  wont  to  keep  his  papers, 
■turned  all  out,  and  as  he  turned  the  writings  over,  and  over,  and  over, 
there  was  an  old  parchment.  He  undid  the  red  tape  with  great  anxiety, 
and  there  it  was — ^the  very  thing  he  wanted — his  father's  will — in 
which  the  estate  was  spoken  of  as  being  left  entirely  to  himself.  He 
went  into  court  boldly  enough  with  that.  Now,  when  we  get  into 
doubts,  it  is  a  good  thing  to  turn  to  this  old  Book,  and  read  until 
at  last  we  can  say,  *^That  is  it — ^that  promise  was  made  for  me." 
Perhaps  it  maybe  this  one  : — ^^When  the  poor  and  needy  seek  water, 
and  there  is  none,  and  their  tongue  faileth  for  thirst,  I  the  Lord  will 
hear  them ;  I  the  God  of  Jacob  will  not  forsake  them."  Or  this  one : 
Whosoever  will,  let  him  take  the  water  of  life  freely."  May,  I  beg 
you  to  rummage  the  old  Book  through  ;  and  you,  poor  doubting, 
despairing  Christian,  will  soon  stumble  on  some  precious  parchment, 
as  it  were,  which  God  the  Holy  Ghost  will  make  to  you  the  title- 
deed  of  immortality  and  life. 

If  these  recollections  should  not  suffice,  I  have  one  more.  You  look 
at  me,  and  you  open  your  ears  to  find  what  new  thing  I  am  going  to 
tell  you.  No,  I  am  going  to  tell  you  nothing  new,  but  yet  it  is  the  best 
thing  that  was  ever  said  out  of  heaven,  Jesus  Christ  came  into  the 
world  to  save  sinner s.^^  You  have  heard  that  a  thousand  times — and  is 
the  best  music  you  have  ever  heard.  Lf  I  am  not  a  saint,  I  am  a 
sinner ;  and  if  I  may  not  go  to  the  throne  of  grace  as  a  child,  I  will 
go  as  a  sinner.  A  certain  king  was  accustomed  on  set  occasions  to 
entertain  all  the  beggars  of  the  city.  Around  him  sat  his  courtiers, 
aU  clothed  in  rich  apparel ;  the  beggars  sat  at  the  same  table  in  their 
rags  of  poverty.    Now,  it  came  to  pass,  that  on  a  certain  day,  one  of 


MEMORY  THE  HANDMAID  OF  HOPE. 


573 


the  courtiers  had  spoiled  his  silken  apparel  so  that  he  dare  not  put  it 
on,  and  he  felt,  I  cannot  go  to  the  king's  feast  to-day,  for  my  robe  is 
foul."  He  sat  weeping,  till  the  thought  struck  him,  To-morrow, 
when  the  king  holds  his  feast,  some  will  come  as  courtiers  happily 
decked  in  their  beautiful  array ;  but  others  will  come  and  be  made 
quite  as  welcome  who  will  be  dressed  in  rags.  Well,  well,"  says  he, 
*^  so  long  as  I  may  see  the  king's  face,  and  sit  at  the  king's  table^ 
I  will  enter  among  the  beggars."  So,  without  mourning  because  he 
had  lost  his  silken  habit,  he  put  on  the  rags  of  a  beggar,  and  he  saw 
the  king's  face  as  well  as  if  he  had  worn  his  scarlet  and  fine  linen. 
My  soul  has  done  this  full  many  a  time,  and  I  bid  you  do  the  same  ; 
if  you  cannot  come  as  a  saint,  come  as  a  sinner,  only  do  come,  and  you 
shall  receive  joy  and  peace.  In  a  lamentable  accident  which  occurred 
in  the  North,  in  one  of  the  coal  pits,  when  a  considerable  number  of 
the  miners  were  down  below,  the  top  of  the  pit  fell  in,  and  the  shaft 
was  completely  blocked  up.  Those  who  were  down  below,  sat  together 
in  the  dark,  and  sang  and  prayed.  They  gathered  to  a  spot  where  the 
last  remains  of  air  below  could  be  breathed.  There  they  sat  and  sang 
after  the  lights  had  gone  out,  because  the  air  would  not  support  the 
flame.  They  were  in  total  darkness,  but  one  of  them  said  he  had 
heard  that  there  was  a  connection  between  that  pit  and  an  old  pit  that 
had  been  worked  years  ago.  He  said  it  was  a  low  passage,  through 
which  a  man  might  get  by  crawling  all  the  way,  lying  flat  upon  the 
ground — he  would  go  and  see :  the  passage  was  very  long,  but  they 
crept  through  it,  and  at  last  they  came  out  to  light  at  the  bottom  of 
the  other  pit  and  their  lives  were  saved.  If  my  present  way  to  Christ 
as  a  saint  gets  blocked  up,  if  I  cannot  go  straight  up  the  shaft  and 
see  the  Light  of  my  father  up  yonder,  there  is  an  old  working,  the 
old  fashioned  way  by  which  sinners  go,  by  which  poor  thieves  go,  by 
which  harlots  go — come,  I  will  crawl  along  lowly  and  humbly,  flat 
upon  the  ground — I  will  crawl  along  till  I  see  my  Father,  and  cry, 
"Father,  I  am  not  worthy  to  be  called  thy  son;  make  me  as  one  of 
thy  hired  servants,  so  long  as  I  may  but  dwell  in  thy  house."  In  your 
very  worst  case  you  can  still  come  as  sinners.  Jesus  "  Christ  cama 
into  the  world  to  save  sinners,"  call  this  to  mind  and  you  may  have 
hope." 

III.  I  must  have  a  few  words  with  seekers. 

Always  in  this  Congregation  we  have  some  who  are  seeking  the 
Lord — ^would  to  God  we  had  many  more !  It  were  glorious  preaching 
if  all  were  either  seeking  or  had  found.  If  it  were  not  for  the  mixed 
multitude  who  neither  seek  nor  find  our  work  were  easy  work  indeed. 
Some  of  you  are  seeking  God  to-day  and  you  are  very  much  troubled 
with  the  fear  that  you  cannot  be  saved.  I  wiU  have  a  few  words  with 
you  to  recaU  to  mind  some  common-place  truths  which  may  give  hope. 

First  of  all  some  of  you  are  troubled  about  the  doctrine  of  election, 
I  cannot  this  morning  explain  it  to  you.  I  believe  it  and  receive  it 
with  joy,  and  you  may  rest  assured,  however  much  it  troubles  you  it 
is  true.  Though  you  may  not  like  it,  it  is  true,  and  remember  it  is 
not  a  matter  of  opinion  as  to  what  you  like  or  do  not  Hke,  as  to  what 
you  think  or  do  not  think;  you  must  turn  to  the  Bible,  and  if  you  find 
it  there  you  must  believe  it.  Listen  to  me.  You  have  got  an  idea 
that  some  persons  will  be  sent  to  hell,  merely  and  only  because  it  is  the 


574 


METROPOLITAN  TABERNACLE  PULPIT. 


will  of  Q-od  that  they  should  be  sent  there.  Throw  the  idea  overboard, 
because  it  is  a  very  wicked  one,  and  is  not  to  be  found  in  Scripture. 
There  could  not  be  a  hell  inside  the  man's  conscience,  who  knew  that 
he  was  wretched  merely  because  God  willed  he  should  be,  for  the  very 
essence  of  hell  is  sin,  and  a  sense  of  having  wilfully  committed  it. 
There  could  not  be  the  flame  of  hell  if  there  were  not  this  conviction 
on  the  mind  of  the  person  suffering  it,  "I  knew  my  duty  but  I  did  it 
not — wilfully  sinned  against  God  and  I  am  here,  not  because  of  any- 
thing He  did  or  did  not  do,  but  because  of  my  own  sin."  If  you  drive 
that  dark  thought  away  you  may  be  on  the  road  to  comfort.  Eemember 
again,  that  whatever  the  doctrine  of  election  may  be  or  may  not  be,  there 
is  a  free  invitation  in  the  gospel  given  to  needy  sinners,  "Whosoever 
will  let  him  take  of  the  water  of  life  freely."  Now  you  may  say,  I 
cannot  reconcile  the  two."  There  are  a  great  many  other  things  that 
you  cannot  do.  God  knows  where  these  two  things  meet  though  you  do 
not,  and  I  hope  you  do  not  intend  to  wait  till  you  are  a  philosopher 
before  you  will  be  saved,  because  it  is  likely  enough  that  while  you 
are  trying  to  be  wise  by  persistently  remaining  a  practical  fool  you 
will  find  yourself  in  hell  where  your  wisdom  will  not  avail  you. 
God  commands  you  to  trust  Christ,  and  promises  that  all  believers 
shall  be  saved.  Leave  your  difficulties  till  you  have  trusted  Christ, 
and  then  you  will  be  in  a  capacity  to  understand  them  better  than  you 
do  now.  In  order  to  understand  gospel  doctrine  you  must  believe 
in  Christ  first.  What  does  Christ  say,  No  man  cometh  unto  the 
rather  but  by  me."  Now  election  is  the  Father's  work.  The  Father 
chooses  sinners  ;  Christ  makes  the  atonement.  You  must  go  then  to 
Christ  the  atoning  sacrifice  before  you  can  understand  the  Father  as 
the  electing  God.  Do  not  persist  in  going  to  the  Father  first.  Go  to 
the  Son  as  he  tells  you. 

Once  more  recollect  that  even  if  your  own  idea  of  the  doctrine  of 
election  were  the  truth,  yet  if  it  were  so,  you  can  but  perish  should  you 
seek  the  Lord. 

*'  I  can  but  perish  if  I  go, 
I  am  resolved  to  try ; 
For  if  I  stay  away  I  know, 
I  must  for  ever  die. 

But  if  I  die  with  mercy  sought, 

When  I  the  king  have  tried, 
That  were  to  die,  delightful  thought. 

As  sinner  never  died." 

Trust  Christ  even  if  thou  should  perish,  and  thou  shalt  never  perish 
if  thou  trustest  in  him. 

Well,  if  that  difficulty  were  removed,  I  can  suppose  another,  saying, 
*'Ah!  but  mine's  a  case  of  ^reat  sin,^^  Eecall  this  to  mind  and  you 
will  have  hope,  namely,  that    Jesus  Christ  came  into  the  world  to  save 


MEMORY  ^THE  HANDMAID  OF  HOPE. 


575 


sinners,  of  whom,'^  Paul  says,  am  cMef."  '^I  am  chief."  Paul 
was  the  chief  of  sinners,  and  he  went  through  the  door  of  mercy ; 
and  now  there  can  be  none  greater  than  the  chief,  where  the  chief 
went  through  you  can  go  through ;  if  the  chief  of  sinners  has  been 
saved  why  not  you  ?    Why  not  you  ? 

We  heard  Mr.  Offord  say  the  other  day  that  he  knew  a  good  woman 
who,  when  the  Salt-ash  Bridge  was  made  down  at  Plymouth,  would 
not  go  on  it.  She  said  she  did  not  believe  it  was  safe.  She  saw  loco- 
motive engines  and  trains  go  over  it  so  that  the  bridge  sustained 
hundreds  of  tons  at  a  time,  but  she  shook  her  head  and  said  she 
wondered  people  were  so  immensely  presumptuous  as  to  cross  it. 
When  the  bridge  was  totally  clear  and  not  an  engine  on  it  she  was 
asked  if  she  would  not  walk  on  it  then.  Well,  she  did  venture  a  little 
way,  but  she  trembled  aU  the  while  for  fear  her  weight  should  make  it 
fall.  It  could  bear  hundreds  of  tons  of  luggage,  but  it  could  not  bear 
her.  You  great  sinner,  it  is  much  the  same  case  with  you.  The 
stupendous  bridge  which  Christ  has  flung  across  the  wrath  of  God 
will  bear  the  weight  of  your  sin,  for  it  has  borne  ten  thousand  across 
before,  and  will  bear  millions  of  sinners  yet  to  the  shore  of  their 
eternal  rest.    Call  that  to  remembrance,  and  you  may  have  hope. 

Yes/'  says  one,  *^but  I  believe  I  have  committed  the  unpardonable 
sin^  My  dear  brother  I  believe  you  have  not,  but  I  want  you  to  call 
one  thing  to  remembrance,  and  that  is  that  the  unpardonable  sin  is  a 
sin  which  is  unto  death.  Now  a  sin  which  is  unto  death  means  a  sin 
which  brings  death  on  the  conscience.  The  man  who  commits  it  never 
has  any  conscience  afterwards ;  he  is  dead  there.  Now,  you  have  some 
feeling ;  you  have  enough  life  to  wish  to  be  sayed  from  sin  ;  you  have 
enough  life  to  long  to  be  washed  in  the  precious  blood  of  Jesus.  You 
have  not  committed  the  unpardonable  sin,  therefore  have  hope.  "All 
manner  of  sin  and  blasphemy  shall  be  forgiven  unto  men.''  But,  you 
reply,  "Oh,  /  cannot  repent^  my  heart  is  so  hard.''  Call  to  remem- 
brance, that  Jesus  Christ  is  exalted  to  give  repentance  and  remission 
of  sins,  and  you  may  come  to  him  to  get  repentance,  and  need  not 
bring  it  to  him.  Come  without  any  repentance  and  ask  him  to  give  it 
to  you,  and  he  will  give  it.  Rest  assured  there  is  no  fear  whatever 
that  if  the  soul  seeks  softness  and  tenderness  it  has  that  softness  and 
tenderness  in  a  measure  even  now,  and  will  have  it  to  the  fullest 
extent  ere  long.  "  Oh,  but,"  you  say,  "  I  have  a  general  unfitness  and 
incapacity  for  being  saved."  Then,  dear  Mend,  I  want  you  to  caU  this 
to  remembrance,  that  Jesus  Christ  has  a  general  fitness  and  a  general 
capacity  for  saving  sinners.  I  do  not  know  what  you  want,  but  I  do 
know  Christ  has  it.  I  do  not  know  the  full  of  your  disease,  but  I  do 
know  Christ  is  the  physician  who  can  meet  it.  I  do  not  know  how 
hard,  and  stubborn,  and  stolid,  and  ignorant,  and  bhnd,  and  dead  your 
nature  may  be,  but  I  do  know  that  "  Christ  is  able  to  save  unto  the 


576 


METROPOLITAN  TABERNACLE  PULPIT. 


uttermost  them  that  come  unto  God  by  him."  What  you  are  has 
nothing  to  do  with  the  question,  except  that  it  is  the  mischief  to  be 
undone ;  the  true  answer  to  the  question  of  how  you  are  to  be  saved 
lies  yonder  in  the  bleeding  body  of  the  immaculate  Lamb  of  God. 
Christ  has  all  salvation  in  himself.  He  is  Alpha,  he  is  Omega.  He 
does  not  begin  to  save  and  leave  you  to  perish,  nor  does  ho  offer  to 
complete  what  you  must  first  begin.  He  is  the  foundation  as  well  as 
the  pinnacle.  He  commences  with  you  as  the  green  blade,  and  he 
will  finish  with  you  as  the  full  corn  in  the  ear. 

0  that  I  had  a  voice  like  the  trumpet  of  God  that  shall  wake  the 
dead  at  last !  If  I  might  only  have  it  to  utter  one  sentence,  it  would 
be  this  one,  *'In  Christ  is  your  help  found."  As  for  you,  there  never 
can  be  found  anything  hopeful  in  your  human  nature.  It  is  death 
itself,  it  is  rottenness  and  corruption.  Turn,  turn  away  your  eyes  from 
this  despairing  mass  of  black  depravity,  and  look  to  Christ.  He  is 
the  sacrifice  for  human  guilt.  His  is  the  righteousness  that  covers 
men,  and  makes  them  acceptable  before  the  Lord.  Look  to  him 
as  you  are,  black,  foul,  guilty,  leprous,  condemned.  Go  as  you  are.  Trust 
Jesus  Christ  to  save  you,  and  remembering  this,  you  shall  have  a 
hope  that  maketh  not  ashamed,"  which  shall  endure  for  ever. 

1  have  laboured  to  speak  comfortable  words,  and  words  in  season, 
and  I  have  tried  to  speak  them  in  homely  language  too.  But,  0  thou. 
Comforter,  what  can  we  do  without  thee  ?  Thou  must  cheer  our 
Badness.  To  comfort  souls  is  God's  own  work.  Let  us  conclude,  then, 
with  the  words  of  the  Saviour's  promise,  If  I  go  away,  I  will 
send  you  another  Comforter,  who  shall  abide  with  you  for  ever ; " 
and  let  our  prayer  be,  that  he  would  abide  with  us  to  his  own 
glory,  and  to  our  comfort  evermore.  Amen. 


By  C.   H.  Spurgeon. 


WORDS  OF  CHEER  FOR  DAILY  LIFE. 

Just  Published. 
Uniform  with  "Words  of  Wisdom  for  Daily  Life." 
Cloth  Gilt,  2s. 


WORDS  OF  WARNING  FOR   DAILY  LIFE. 

Just  Published. 
Uniform  with  "Words  of  Wisdom  for  Daily  Life." 
Cloth  Gilt,  2s, 


THE  MINSTKELSY  OF  HOPE. 


pennon 

Delivered  on  Lord's  Day  Morning,  July  5th,  1868,  by 

C.  H.  SPURGEON, 

AT  THE  METROPOLITAN  TABERNACLE,  NEWINGTON. 


"  God,  even  our  own  God,  shall  bless  us.    God  shall  bless  us." — Psalm  Ixvii.  6,  7. 

God,  even  our  own  God."  What  an  exceedingly  sweet  title !  What 
a  loveliness  and  liveliness  of  heart  must  have  been  in  the  man  who  first 
applied  that  endearing  name  to  the  God  of  Jacob!  Though  it  be 
thousands  of  years  ago  since  the  sweet  singer  of  Israel  thus  spake  of 
the  Lord  of  hosts,  the  name  has  a  freshness  and  even  a  novelty  about  it 
to  believing  ears,  God,  even  our  own  God''  I  cannot  resist  touching 
that  string  again,  the  note  is  so  enchanting  to  my  soul !    That  word 

oivn^'  or  our  own,''  seems  always  to  throw  an  atmosphere  of  delicious 
fragrance  about  anything  with  which  it  is  connected.  If  it  be  our 
country — 

"  Lives  there  a  man  with  soul  so  dead. 
Who  never  to  himself  hath  said, 
*  This  is  my  own,  my  native  land '?  " 

Whether  it  be  a  land  of  brown  heath  and  shaggy  wood,  or  a  far 
extended  plain,  all  men  love  their  own  fatherland,  and  in  exile  they  are 
smitten  with  home  sickness  for  their  own  country.  It  is  so  with  regard 
to  the  house  in  which  we  were  reared.  That  old  roof  tree,  that  ancient 
homestead — it  may  have  been  covered  with  thatch,  and  have  been  one 
of  a  group  of  poor  cottages,  but  still  it  was  our  own  home,  and  a 
thousand  kindly  thoughts  gather  around  the  fireside  where  we  in  child- 
hood nestled  beneath  a  parent's  wing.  "  Our  own;"  why,  all  our  rela- 
tives are  endeared  to  us  by  the  fact  that  they  are  our  own.  "Father" 
is  a  silver  word  at  all  times ;  but  "  our  father,"  our  own  father,"  how 
the  name  grows  richer  and  turns  to  a  golden  word!  "  Our  own  child," 
"our  own  brother,"  "  our  own  husband,"  "our  own  wife" — the  words 
are  most  melodious.  We  even  feel  the  Bible  to  be  all  the  dearer  to  us 
because  we  can  speak  of  it  as  "  our  own  old  Enghsh  Bible."  As  the  Jew's 
book,  coming  from  God  in  Hebrew;  as  a  book  for  the  Greek,  coming 
in  its  latter  half  to  the  Gentile  in  the  Greek  tongue,  it  was  a  priceless 
treasure ;  but  translated  into  our  own  familiar  Saxon  tongue,  and  on  the 
No.  819. 
c 


S74 


METROPOLITAN  TABERNACLE  PULPIT. 


whole  translated  so  well,  our  own  English  Bible  is  doubly  deer  to  us. 
The  sweetness  of  the  words,  *'our  own"  led  me  to  call  the  hymn-book 
from  which  you  sing,  **Our  Own  Hymn-Book,"  hoping*  that  perchance 
the  very  name  might  help  to  weave  your  affections  round  about  it.  But 
what  shall  I  say  of  our  oiim  God''  ?  Words  fail  to  express  the  depth 
of  joy  and  delight  which  is  contained  within  these  three  monosyllables, 

Our  own  God."  "  Our  own  "  by  the  eternal  covenant  in  which  he 
gave  himself  to  us  with  all  his  attributes,  with  all  that  he  is  and  has, 
to  be  our  portion  for  ever  and  ever.  The  Lord  is  my  portion,  saith  my 
Boul."  "  Our  own  God,"  by  our  own  choice  of  him,  a  choice  most  free, 
but  guided  by  his  eternal  Spirit,  so  that  we  who  should  have  chosen 
our  own  ruin,  were  sweetly  led  to  make  our  election  of  the  Lord,  because 
he  had  made  his  election  of  us.  Our  own  God,"  ours  to  trust,  ours 
to  love,  ours  to  fly  to  in  every  dark  and  troublous  night,  ours  to  com- 
mune with  in  every  bright  and  balmy  day,  ours  to  be  our  guide  in  life, 
our  help  in  death,  and  our  glory  in  immortality.  Our  own  God," 
affording  us  his  wisdom  to  guide  our  path,  his  power  to  sustain  our 
steps,  his  love  to  comfort  our  lives,  his  every  attribute  to  enrich  with 
more  than  royal  wealth.  The  man  who  can  truthfully,  out  of  a  pure 
heart,  look  up  to  the  tlirone  of  the  infinite  Jehovah,  and  call  him, 

Mine  own  God,"  hath  said  a  more  eloquent  thing  than  ever  flowed 
from  the  lips  of  Demosthenes,  or  fell  from  the  tongue  of  Cicero.  You 
are  favoured  beyond  all  men,  you  to  whom  this  is  a  household  word, 
"  our  own  God." 

"  Our  God !  how  pleasant  is  the  sound ! 
How  charming  to  repeat! 
Well  may  those  hearts  with  pleasure  bound, 
Who  thus  their  Lord  can  greet!'* 

Methinks  the  psalmist  used  this  expression  in  this  sublime  ode  as  a 
kind  of  argument  and  assurance  of  the  blessing  which  he  foretold. 
"  God  shall  bless  us " — that  is  true,  it  is  to  be  believed—but,  "  our 
own  God  shall  bless  us,"  that  sentence  flashes  conviction  upon  the 
most  timorous ;  it  wears  assurance  as  a  frontlet  between  its  eyes ;  it  bears 
upon  its  surface  its  own  evidence.  If  the  Lord  has  been  gracious  enough 
to  make  himself  our  own  God,  he  did  not  do  this  for  nothing,  there  is  a 
loving  intention  in  it ;  if  in  the  tenderness  of  his  compassion  he  has 
said,  "  I  will  be  their  God,  and  they  shall  be  my  people,"  it  must  be 
with  a  design  to  bless  us  with  unspeakable  blessings  in  Christ  Jesus. 
Covertly  there  is  a  powerful  reason  urged  in  the  delightful  title,  and 
the  more  we  think  upon  it  the  more  we  shall  see  it. 

This  morning  I  intend  simply  to  keep  to  the  words,  "  God  shall  bless 
us,  God  shall  bless  us."  They  have  been  sounding  in  my  ears  like  far- 
off  bells,  ringing  their  way  with  a  march  of  music  into  the  deeps  of 
my  soul.  May  the  same  angelic  melody  charm  the  ears  of  all  my 
brethren  in  Christ  Jesus.      God  shall  bless  us ;  God  shall  bless  us." 

Three  personified  passions  I  shall  introduce  into  the  pulpit  this 
morning,  and  we  shall  discourse  with  them  a  little,  or  let  them  speak 
with  us. 

I.  Tiie  first  is  Pear. 

Pale-faced  fear  will  be  found  everywhere,  she  meddles  with  every 


THE  MINSTRELSY  OF  HOPE. 


375 


matter,  i.:truding  into  the  bedchamber  of  Faith,  and  disturbing  the 
banquets  of  Hope.  Fear  lodges  with  some  as  an  abiding  guest,  and  is 
entertained  as  though  she  were  a  dear,  familiar  friend.  Wiiat  does 
Fear  say  to  us  this  morning  in  reply  to  our  cheering  text  ?  Fear  enquires 
**Will  God  indeed  bless  us;  for  of  late  he  has  withheld  his  hand? 
There  have  been  many  hopeful  signs,  but  they  have  disappointed  us. 
We  have  expected  the  blessing  long,  we  have  thought  we  have  seen  the 
signs  of  it,  but  it  has  not  come.  We  have  heard  of  revivals  and 
rumours  of  revivals ;  men  have  risen  up  who  have  preached  the  word 
with  power,  and  in  some  districts,  there  have  been  many  conversions, 
but  still,  to  a  great  extent,  we  have  not  received  the  blessino-,  God  has 
not  visited  us  as  of  old.  We  have  seen  the  early  cloud  and  expected 
rain,  watched  the  morning  dew  and  hoped  for  moisture,  but  all  these 
have  vanished,  and  we  are  still  left  without  the  blessing.  A  thou- 
sand disappointments  past  lead  us  to  fear  that  the  blessing  may  not 
come."  Listen,  0  Fear,  aud  be  comforted.  What  if  thou,  too  hasty 
and  rash,  hast  jnisjudged  the  will  of  the  Lord,  is  this  any  reason  why 
he  should  forget  his  promise  and  refuse  to  hear  the  voice  of  prayer  ? 
Clouds  have  passed  over  the  sky  every  day  these  many  weeks,  and  we 
have  said  full  often,  Surely  it  must  rain,  and  the  thirsty  fields  must  be 
refreshed,"  but  not  a  drop  as  yet  has  fallen  ;  yet  rain  it  must  ere  long. 
Even  so  is  it  with  God's  mercy.  It  may  not  come  to-day,  and  to- 
morrow may  not  see  it,  but  still  he  is  not  slack  concerning  his  pro- 
mise as  some  men  count  slackness.  He  has  his  own  appointed  time, 
and  he  will  be  punctual  to  it,  for,  while  he  never  is  before  it  he 
never  is  behind  it :  in  due  season,  in  answer  to  the  entreaties  of  his 
people,  he  will  give  them  a  shower  of  liberalities  ;  all  manner  of  gra- 
cious blessings  shall  descend  from  his  right  hand ;  he  will  rend  the 
heavens,  and  in  majesty  come  down — for  "  God  shall  bless  us." 

Yes,"  says  Fear,  "but  we  have  seen  so  many  counterfeits  of  the 
blessing.  We  have  seen  revivals  in  which  intense  excitement  has  seemed 
for  a  season  to  produce  great  results,  but  the  excitement  has  subsided, 
and  the  results  have  disappeared.  Have  we  not  again  and  again 
heard  the  sound  of  trumpets,  and  the  loud  boastings  of  men,  but  vain- 
glory was  the  sum  of  it?"  This  is  most  sorrowfully  true.  There  is 
no  doubt  that  much  of  revivalism  has  been  a  sham  ;  that  there  has 
been  a  wind-bag  filling — a  bladder-blowing  in  the  Christian  church, 
which  has  been  terribly  mischievous ;  the  very  name  of  "  revival," 
has  been  made  to  stink  in  some  places  by  reason  of  the  mischiefs 
associated  therewith.  But  this  is  no  reason  why  there  should  not 
yet  come  a  glorious  and  real  revival  from  the  presence  of  the  Lord ; 
and  such,  my  brethren,  I  earnestly  hope  for,  and  vehemently  pray  for. 
Remember  the  revival  which  passed  over  New  England  in  the  days 
of  Jonathan  Edwards.  No  one  could  call  that  spurious  ;  it  was  as 
true  and  real  as  any  work  of  God  on  the  face  of  the  earth  could  be. 
Nor  could  any  one  describe  the  work  of  Whitfield  and  of  Wesley  as 
a  mere  spasm  or  a  thing  of  transient  existence;  it  was  God's  right 
hand  made  bare  and  put  to  the  work  of  grace  in  a  marvellous  manner ; 
and  a  work  was  done  which  exists  in  England  to  this  day,  and  shall  re- 
main even  to  the  coming  of  the  Lord  Jesus  Christ.  We  may  expect  then^ 
since  it  has  been  already  given  at  other  times,  that  God  will  bless  his 


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people  with  real  and  substantial  advances,  and  will  yet  come  to  the 
front  and  make  his  enemies  see  that  there  is  an  irresistible  power  in 
the  gospel  of  Jesus  Christ.  0  Fear,  remember,  if  thou  wilt,  the  delu- 
sions of  the  past  to  be  counselled  thereby,  but  do  not  recall  them  as 
reasons  for  being  dispirited  and  cast  down,  for  God,  even  our  own  God, 
shall  bless  us. 

But  Fear  replies,  See  how  much  there  is  in  the  present  which 
is  unlike  a  blessing,  and  which,  instead  of  prophesying  good,  por- 
tendeth  evil !  How  few  there  are,"  saith  Fear,  "  who  are  proclaiming 
the  gospel  boldly  and  simply,  and  how  many,  on  the  other  hand, 
oppose  the  gospel  with  their  philosophies  or  with  their  superstitions." 
But  listen,  0  fear,  "  God  shall  bless  us,"  few  though  we  be,  for  he 
savetli  not  by  many  nor  by  few.  Eemember  his  servant  Gideon,  and 
how  he  went  up  to  the  fight  against  the  Midianites,  not  with  the 
thousands,  for  they  were  too  many  for  the  Lord  of  Hosts,  but  with 
the  few  hundred  men  that  lapped,  and  with  these,  with  no  other 
weapons  than  their  broken  pitchers,  and  uncovered  lamps,  and  sound- 
ing trumpets,  with  these  did  he  put  to  rout  the  multitudes  of 
Midian.  Say  not  that  Omnipotence  can  be  short  of  instruments ;  he 
could  quicken  the  very  dust  by  the  seashore  into  preachers  of  the 
gospel  if  he  pleased,  and  if  he  wanted  tongues  to  tell  out  of  his  love, 
he  could  make  each  stone  a  preacher,  or  each  twinkling  leaf  upon  the 
trees  a  witness  for  Jesus.  It  is  not  instrumentality  that  is  necessary  first 
and  foremost,  we  need  most  the  power  which  moves  the  instrumen- 
tality, which  makes  the  weakest  strong,  and  without  which  even  the 
strongest  are  but  weak.  We  heard  it  said,  the  other  day,  that  the 
religion  of  Jesus  Christ  could  not  be  expected  to  prosper  in  some  places 
unless  it  had  a  fair  start.  Did  that  remark  come  from  an  infidel,  or 
from  a  bishop?  If  I  were  asked  and  knew  not,  I  know  what  my 
answer  would  be.  A  fair  start  indeed!  Put  the  religion  of  Jesus 
Christ  into  any  arena,  and  it  asks  but  liberty  to  use  its  weapons ;  and 
even  where  that  is  denied  it,  it  triumphs  still.  It  only  wants  its 
own  innate  strength  to  be  developed,  and  to  be  let  alone  by  the  kings 
and  princes  of  this  world,  and  it  will  work  its  own  way.  To  Ibe 
let  alone,  I  said :  let  them  oppose  it  if  they  like,  yet  still  our  faith  will 
overcome  the  regal  opposition;  only  let  them  withdraw  their  patronage, 
that  deadly  thing  which  paralyses  all  spiiitual  life,  and  the  unshackled 
truth  of  God  will  most  surely  prevail.  We  do  not  tremble,  then,  we 
must  not,  because  the  servants  of  God  may  be  poor,  or  may  not  be 
gifted,  or  may  be  but  few.  God  shall^  even  our  own  God,  shall  bless 
us ;  and  if  we  be  few,  as  the  twelve  fishermen,  and  as  unlettered  as  they, 
yet  as  the  twelve  fishermen  made  old  Rome's  empire  to  shake  from 
end  to  end,  and  laid  colossal  systems  of  idolatry  even  with  the  ground, 
even  so  will  the  Christianity  of  to-day,  if  God  do  but  return  in  power 
unto  her,  in  the  midst  of  her  weakness  wax  valiant  in  fight,  and  turn 
to  flight  the  armies  of  the  aliens. 

But  Fearfindeth  always  room  for  murmuring,  and  tlierefore  she  saith. 
The  future^  the  black  and  gloomy  future  !  Whai  have  we  to  expect  from 
this  wicked  generation,  this  perverse  people,  but  that  we  shall  be  given  up 
once  more  to  be  devoured  by  the  jaws  of  Antichrist,  or  to  be  lost  in 
the  mists  of  infidelity  ?"    "  Our  prospects  are  indeed  appalling,"  so 


THE  MINSTRELSY  OF  HOPE. 


377 


Fear  says,  though  I  confess,  not  using  her  telescope,  I  discern  no  such 
signs  of  the  times.  Yet  Fear  saith  so,  and  there  may  be  reason  in  it  ; 
yet  whatever  that  reason  may  be,  it  is  counterbalanced  in  our  mind  hy 
the  belief  that  God,  even  our  own  God,  will  bless  us.  Why  should  he 
change  ?  He  has  helped  his  church  aforetime,  why  not  now  ?  Is  she 
undeserving  ?  She  always  was  so.  Does  she  backslide  ?  She  has  done 
so  ofttimes  before,  yet  has  he  visited  her,  and  restored  her,  and  why  not 
now  ?  Instead  of  forebodings  and  fears,  there  seems  to  me  cause  for 
the  brightest  expectations,  if  we  can  only  fall  back  upon  the  divine 
promise,  and  believe  that  God,  even  our  own  God,  shall  yet,  in  this 
very  age,  bless  us  as  he  was  wont  to  do  in  days  of  old.  Remember 
the  ship  tossed  with  tempest  on  the  Galilean  lake.  There  was,  indeed, 
a  dreary  out-look  for  the  steersman  of  the  boat.  She  must,  ere  long, 
be  driven  on  the  rocky  headland,  and  she  and  her  cargo  must  sink 
beneath  the  wave.  Not  so,  not  so,  for  see  ye  not  walking  upon  the 
billows,  which  congeal  to  glass  beneath  his  feet,  the  Man  who  loves  the 
company  within  the  vessel,  and  will  not  see  them  die  ?  It  is  Jesus 
walking  on  the  waves  of  the  sea.  He  comes  into  the  vessel,  and  imme- 
diately the  calm  is  as  profound  as  if  wave  had  not  lifted  its  head,  nor 
wind  had  blown.  So  in  the  darkest  times  of  the  church's  history, 
Jesus  has  always  in  due  time  appeared  walking  upon  the  waves  of  her 
troubles,  and  then  her  rest  has  been  glorious.  Let  us  not,  therefore, 
be  afraid,  but  casting  fear  away,  let  us  rejoice  with  gladdest  expectation. 
What  can  there  be  to  fear  ?  God  is  with  us."  Is  not  that  the  battle- 
cry  before  which  devils  fly,  and  all  the  hosts  of  evil  turn  their  backs  ? 
"  Immanuel,  God  with  us  !"  Who  dare  stand  against  that  ?  Who  will 
defy  the  Lion  of  the  tribe  of  Judah?  Ah,  bring  your  might,  and  come 
to  push  of  pike,  ye  mighty  ones,  but  if  God  be  for  us,  who  can  be  against 
us,  or  if  against  us,  who  can  stand  ?  God  is  our  own  God,  will  he  let 
his  own  church  be  trampled  in  the  mire  ?  Shall  the  bride  of  Christ  be 
led  into  captivity  ?  Shall  his  beloved,  whom  he  bought  with  blood,  be 
delivered  into  the  hands  of  her  enemies  ?  God  forbid  !  because  he  is 
God,  because  he  is  for  us,  because  he  is  our  own  God,  therefore  set 
we  up  our  banners,  and  each  man  among  us  cheerily  sings — 

**  For  yet  I  know  I  shall  him  praise, 
Who  graciously  to  me 
The  health  is  of  my  countenance, 
Yea,  mine  own  God  is  he.'* 

II.  We  shall  change  the  strain  altogether  when  we  introduce  a  second 
character,  namely.  Desire. 

Quick  of  step,  bright  of  eye,  warm  of  heart.  Desire  saith,  ^^Ah, 
God  shall  bless  us,  but  0  that  w^e  had  the  blessing!  We  hunger 
and  w^e  thirst  after  it ;  we  are  covetous  for  it  as  the  miser  after 
gold."  Therefore,  Desire  saith,  But  what  blessing  will  come, 
and  after  what  fashion  shall  our  own  God  bless  us  ?"  The  reply  to 
Desire  is  this:  when  God  comes  to  bless  his  people  he  bringeth  all 
grace  with  him,  for  in  the  treasures  of  the  covenant  there  are  not  some 
things,  but  all  things,  not  a  few  supplies  for  some  of  the  church's 
necessities,  but  a  redundant  store  from  which  all  her  needs  shall  be 
replenished.    When  the  Lord  shall  bless  his  church,  he  will  give  to  all 


378 


METROPOLITAN  TABERNACLE  PULPIT. 


her  members  the  grace  of  revival;  they  will  begin  to  live  after  a  higher, 
nobler,  happier  sort  than  they  have  done  before.  To  bestir  the  church, 
and  make  it  active,  is  one  of  the  highest  gifts  of  the  Holy  Ghost,  and 
this  is  greatly  wanted.  I  believe  it  is  wanted  among  us.  Some  of  the 
most  earnest  Christians  out  of  heaven  are  members  of  this  church ;  but 
some  are  a  very  long  way  off  from  that,  and  need  to  be  brought  into  a 
sounder  spiritual  state.  What  is  true  of  this  one  church  is  true  of  all 
the  churches  of  Jesus  Christ.  They  are  too  much  like  the  virgins  who 
slept  because  the  bridegroom  came  not — too  much  apathy,  too  little  love 
to  God,  too  little  consecration  to  his  cause,  too  little  pining  and  pant- 
ing after  the  souls  of  men.  When  the  Lord  shall  visit  his  church,  the 
first  effect  will  be  the  quickening  of  the  life  of  his  own  beloved: 
then  will  the  blessing  come  in  the  next  shape,  namely,  conversions  in 
her  borders,  and  additions  to  her  membership.  I  hope  that  we  shall 
never  think  that  God  is  blessing  us  unless  we  see  sinners  saved.  It  is 
a  very  solemn  delusion  when  ministers  think  they  are  prospering,  and 
yet  do  not  hear  of  conversions.  We,  I  trust,  will  be  most  uneasy  if 
conversions  should  slacken  in  number  among  us.  If  God  return  to  us, 
and  to  all  his  churches,  the  cry  will  be  heard  on  the  right  hand  and 
on  the  left,  "  What  must  we  do  to  be  saved?"  The  astonished  church 
will  see  such  a  multitude  of  children  born  to  her,  that  she  will  cry  in 
amazement,  Who  hath  begotten  these?  Who  are  these  that  fly  as  a 
cloud,  and  as  the  doves  to  their  windows  ?"  When  these  two  blessings 
come,  a  quickened  church  and  souls  converted,  then  will  be  fulfilled 
the  word  of  the  Lord,  The  Lord  will  give  strength  unto  his  people,  the 
Lord  will  bless  his  people  with  peace."  The  church  will  be  strong.  She 
will  have  wherewithal  to  refute  her  adversaries  by  pointing  to  her  con- 
verts. She  will  become  bold  because  she  sees  the  result  of  her  work. 
She  will  cease  to  doubt,  for  faith  will  be  replenished  with  evidences. 
Then  peace  will  reign.  The  young  converts  shall  bring  in  a  flood  of 
new  joy ;  their  fresh  blood  shall  make  the  old  blood  of  the  church  to 
leap  in  its  veins,  and  old  and  young  rejoicing  together,  shall  rejoice  in 
the  abundance  of  peace.  Brethren,  I  would  if  I  had  time  this  morning, 
paint  you  a  picture  of  a  church  blessed  of  God;  but  we  must  not;  you 
know  what  it  is — many  of  you  have  been  members  of  such  a  church. 
May  the  blessing  continue,  may  it  be  increased,  and  may  all  the  churches 
throughout  Christendom  receive  the  benediction  from  the  God  of  Israel, 
such  as  shall  make  them  rejoice  with  joy  unspeakable. 

But  Desire  says,  "I  see  what  the  blessing  is,  but  in  what  degree  will 
God  give  it,  and  in  what  measure  may  we  expect  it?"  We  say  to 
Desire,  0  thou  large-hearted  one,  God  will  give  thee  according  to  the 
measure  of  thy  confidence  in  him.''  We  are  all  too  soon  satisfied  when 
the  blessing  begins  to  drop  from  above.  We  stop,  like  the  king  oi  old, 
when  we  have  shot  but  one  or  two  arrows,  and  deserve  to  be  rebuked 
in  the  language  of  the  prophet,  Thou  shouldst  have  smitten  five  or 
six  times,  then  hadst  thou  smitten  Syria  till  thou  hadst  consumed  it." 
We  are  content  with  drops  when  we  might  have  the  cup  full  to  the 
brim ;  we  are  childishly  satisfied  with  a  mere  cruse  of  water  when  we 
might  have  flagons,  firkins,  rivers,  oceans,  if  we  had  but  faith  enough  to 
receive  them.  If  there  should  be  half-a-dozen  persons  converted  to-day 
in  this  house,  we  should  all  be  jubilant  with  thanksgiving,  but  ought 


THE  MINSTRELSY  OF  HOPE. 


379 


vre  not  to  be  sorry  if  there  are  not  half-a-dozen  hundred?  Who  are  we 
that,  by  our  narrow  expectations,  we  limit  the  holy  One  of  Israel  ? 
Can  we  draw  a  line  around  Omnipotence  and  say,  Hitherto  shalt  thou 
go,  but  no  further"?  Were  it  not  wiser  to  extend  our  desires,  and 
expand  our  hopes,  since  we  have  to  deal  with  One  who  knows  neither 
limit  nor  boundary  ?  Why  not  look  for  years  of  plenty,  eclipsing  the 
famous  seven  of  Egypt  ?  Why  not  expect  clusters  excelling  those  of 
Eshcol?  Why  are  we  so  mean,  so  dwarfed,  so  straitened  in  our  expec- 
tancies ?  Let  us  grasp  at  greater  things,  for  it  is  reasonable,  with  the 
Lord  to  trust  in,  to  look  for  greater  things.  I  reckon  upon  days  in  which 
every  sermon  shall  shake  the  house  with  its  power,  in  which  the  hearers 
shall  be  converted  to  God  by  thousands,  as  in  the  day  of  Pentecost. 
Was  that  to  be  the  greatest  trophy  of  God's  power,  the  Pentecost  ?  Is 
the  first  sheaf  to  be  greater  than  the  harvest  ?  How  can  it  be  ?  We 
do  believe  that  if  God  will  again  visit  his  church,  and  I  trust  he  is 
going  to  do  so,  we  shall  see  nations  born  in  a  day,  and  the  gospel  of 
Jesus,  which  has  painfully  limped  like  a  wounded  hind,  will  suddenly 
take  to  itself  wings  as  of  a  miohty  angel,  and  fly  throughout  the  midst 
of  heaven,  proclaiming  Jesus  Christ  both  Lord  and  God.  Why  not  ? 
Who  can  justify  the  absence  of  the  liveliest  hope,  since  he  is  able  to  do 
exceedingly  abundantly  above  what  we  ask  or  even  think  ? 

I  hear  Desire  say,  Yes,  I  understand  what  the  blessing  is,  and 
that  it  can  be  had  in  any  measure,  but  how  is  it  to  be  obtained, 
and  when  will  it  come  ?"  Follow  me  in  a  very  brief  review  of  the 
Psalm  before  us,  because  that  will  help  us  to  answer  the  question, 
When  is  it  that  ^'God,  even  our  own  God,  shall  bless  us?"  The 
Psalm  begins  with  God  be  merciful  unto  us ; "  that  is  the  voice 
of  a  penitent  people,  confessing  their  past  misdeeds.  God  will  bless 
his  church  when  she  acknowledges  her  faults  and  humbles  herself; 
when,  with  an  evangelical  repentance,  she  stands  before  the  mercy-seat, 
and  cries,  God  be  merciful  unto  us."  We  must  never  expect  that  the 
Lord  will  bless  a  proud  and  conceited  church,  a  hard-hearted  and 
indifferent  church.  When  humbled  and  laid  in  the  dust  under  a 
sense  of  her  own  shortcomings,  then  shall  God  be  pleased  to  look  upon 
her  in  mercy.  I  gather  from  the  tenor  of  the  first  verse,  that  God 
blesses  his  people  when  they  begin  to  pray,  as  well  as  when  they 
confess  their  sins.  The  prayer  is  urgent,  humble,  and  believing,  and 
therefore  it  must  speed.  "God  be  merciful  unto  us,  and  bless  us, 
and  cause  his  face  to  shine  upon  us."  These  agonising  desires  are  a 
part  of  the  wailing  of  a  church  conscious  of  having  somewhat  lost  the 
blessing,  and  ill  at  ease  until  it  is  restored.  We  are  sure  to  receive  the 
benediction  from  God  when  the  entire  church  is  instant  and  constant  in 
intercession.  Prayer  is  the  best  resort  of  an  earnest  people.  Are  we  not 
witnesses  of  it  ?  We  have  had  prayer  meetings  in  this  house,  in  which 
we  have  all  been  stirred  as  the  trees  of  the  wood  are  moved  in  the  wind, 
and  then  we  have  always  had  the  presence  of  God  afterwards  in  the 
conversion  of  souls.  Our  best  praying  times  have  always  been  followed 
joyfii^  harvest  homes.  The  churches  everywhere  must  be  prayerful, 
intensely  so,  or  else  they  cannot  expect  that  the  sound  of  abundance  of 
rain  should  be  heard  throughout  their  land.    Awake  to  confess  sin,  O 


380 


METROrOLITAN  TABERNACLE  PULPIT. 


Zioii,  awake  to  soul-travail  for  the  souls  of  men,  and  then  shall  God, 
thy  Lord,  visit  thee  from  on  high.  Come,  Holy  Spirit,  and  arouse  thy 
slumbering  people ;  bestir  thy  sluggard  host,  for  when  thy  power  is 
felt,  then  hath  the  bright  day  of  triumph  dawned  upon  us. 

As  the  Psalm  runs,  it  speaks  not  so  much  of  prayer  as  of  praise, 
Let  the  people  praise  thee,  0  God ;  let  all  the  people  praise  thee. 
Then  shall  the  earth  yield  her  increase."  The  church  of  God  needs  to 
get  into  a  better  state  with  regard  to  her  praising  her  God.  When 
mercy  is  received,  if  we  accept  it  silently,  and  without  gratitude,  we 
cannot  expect  to  have  more ;  but  when  every  drop  of  favour  makes  us 
bless  the  Lord  who  gives  to  such  undeserving  ones,  we  shall  soon  have 
more,  and  yet  more,  and  more.  The  praise  ought  to  be  universal. 
"  Let  all  the  people  praise  thee."  It  ought  to  be  joyfal  and  hearty, 
each  man  rejoicing  in  the  exercise,  and  casting  all  his  strength  into  it. 
When  shall  we  all  wake  up  to  this,  when  shall  all  the  Lord's  elect 
magnify  his  glorious  name  as  they  should  do  ?  When  shall  we  sing 
at  our  work,  sing  in  our  households,  sing  everywhere  the  praises  of 
God  ?  If  prayer  and  praise  be  sacredly  blended,  and  the  church 
become  thoroughly  anxious  for  the  divine  blessing,  then  God,  even  our 
God,  will  bless  us. 

If  I  were  asked  now  to  give  some  indications  as  to  when  a  blessing 
may  be  expected,  I  should  have  to  run  somewhat  in  the  same  vein  as 
we  did  last  Thursday  evening,  but  that  I  cannot  avoid.  I  believe  that 
when  a  great  visitation  of  mercy  is  coming  upon  the  church,  there  are 
certain  signs  which  are  given  to  the  more  spiritual,  which  assure  them 
that  it  is  coming.  Elijah  could  hear  *^a  sound  of  abundance  of  rain'* 
before  a  single  drop  had  fallen,  and  many  a  saint  of  God  has  had  the 
conviction  that  a  time  of  refreshing  is  coming  long  before  it  has  come. 
Some  souls  are  especially  sensitive  to  divine  workings,  just  as  some 
men's  bodies  are  peculiarly  sensitive  to  changes  of  weather  before 
they  arrive.  As  Columbus  was  sure  that  he  was  coming  to  land, 
because  he  saw  strange  land  birds  and  floating  pieces  of  sea-weed  and 
;  broken  wood,  so  oftentimes  the  Christian  minister  feels  sure  that  he  is 
.  drawing  near  to  a  time  of  amazing  blessing.  He  can  scarce  tell  another 
why  he  feels  so  sure,  and  yet  the  indications  to  him  are  all-sufiicient. 
There  are  doves  that  come  flying  into  our  hands  that  tell  us  that 
the  waters  of  indifference  and  worldliness  are  assuaging;  they  bring 
us  olive  branches  of  hopeful  graces  flourishing  among  our  people, 
which  let  us  know  that  the  time  to  favour  Zion  is  surely  coming.  Have 
you  never  seen  the  ancient  seer  arise  and  take  his  harp  down  from  the 
wall,  begin  to  tune  it,  put  every  string  in  order,  lay  his  fingers  amongst 
the  unaccustomed  strings,  and  commence  to  sweep  the  strings  with 
unusual  energy  of  delight  ?  Have  you  not  enquired  of  him,  ^'  Harper 
grey,  minstrel  consecrated  to  the  Lord,  wherefore  dost  thou  strike  thy 


THE  MINSTRELSY  OF  HOPE, 


381 


harp  with  song  so  full  of  cheer?"  He  replies,  ^'Because  I  see  afar  the 
silken  banners  of  a  triumphant  host  returning  victorious  from  the 
fray.  It  is  the  church  made  more  than  conqueror  through  him  who 
loved  her.  I  hear  the  moving  of  the  wings  of  angels;  they  are 
rejoicing  over  penitents,  and  the  church  is  glad,  for  her  glory  returneth, 
seeing  that  her  sons  are  many."  Men  enlightened  with  the  light  of 
heaven  feel  the  shadow  of  the  coming  mercy,  and  hear  the  far-off  wheels 
of  the  chariot  of  mercy. 

These  tokens,  of  course,  will  only  be  appreciable  by  the  few,  but 
there  are  others,  tokens  which  are  instructive  to  the  many.  It  is  a 
very  certain  sign  that  the  Lord  will  bless  his  people  when  they  feel  in 
themselves  an  unusual  and  insatiable  craving  for  the  divine  visitation  ^ 
when  they  feel  as  if  the  church  could  not  go  on  longer  as  she  now  is 
doing ;  begin  to  fret,  and  pant,  and  sigh,  and  hunger,  and  thirst  after 
something  better.  I  would  to  God  that  all  the  members  of  this  church 
were  gloriously  dissatisfied  without  more  conversions.  And  when  this 
dissatisfaction  arises  in  the  Christian  mind,  pretty  generally  it  is  a  sure 
indication  that  God  is  enlarging  the  hearts  of  his  people,  that  they  may 
receive  a  larger  blessing.  Then  there  will  come  into  prepared  minds 
sacred  heavings  of  intense  excitement,  throes  of  awful  purpose,  myste- 
rious longings  to  which  they  were  strangers  before.  These  will  gravitate 
into  impulses  which  they  will  be  unable  to  resist.  Men  will  suddenly 
find  a  tongue  who  had  been  dumb  before ;  others  will  become  mighty 
in  prayer  who  never  were  known  as  master  suppliants  up  to  that 
momeut.  There  will  be  tears  in  eyes  loug  dry  aforetime.  We  shall  find 
professors  talking  to  sinners  and  winning  converts  who  kept  in  the  rear 
in  days  now  past,  and  were  never  zealous  until  now.  These  stirrings  of 
God's  hand,  these  sacred  and  mysterious  motions  of  his  ever  blessed 
Spirit,  are  signs  tha.t  he  intends  to  bless  his  church,  and  that  to  a  large 
degree.  And,  brethren,  when  every  man  begins  to  search  himself,  to 
see  whether  there  is  any  obstacle  in  him  to  the  blessing ;  when  every 
single  member  of  the  church  exposes  his  heart  to  the  search  of  God, 
and  cries,  "  Take  away  from  me  everything  that  hinders  thy  work, 
fit  me  for  greater  usefulness,  put  me  where  thou  wilt  win  glory  by  me, 
for  I  am  consecrated  to  thee,"  then  we  shall  hear  the  sound  as  of  a  £rom<^ 
in  the  tops  of  the  mulberry  trees,  as  David  of  old;  then  shall  we  see  the 
flowers  spring  up,  and  we  shall  know  that  the  time  of  the  singing  of 
birds  is  drawing  near,  and  that  spring  and  summer  are  close  at  hand. 
God  send  us  more  and  more  of  these  gracious  signs !  I  think  I  see 
them  even  now.  Perhaps  my  wish  is  father  to  my  thought,  but  I  think 
I  see  comfortable  signs  that  God  intends  to  visit  his  Zion,  even  now : 
and  if  we  will  but  believe  it,  will  but  accept  it,  and  work  in  accordance 
with  sueh  expectation,  unitedly  praying  and  praising,  and  labouring  and 
striving,  rest  assured  this  year,  eighteen  hundred  and  sixty-eight,  will  not 


382 


METROPOLITAN  TABERNACLE  PULPIT. 


come  to  its  close  Ayithoufc  such  a  display  of  the  divine  power  as  shall 
make  it  an  annus  mimbilis,  a  year  of  our  Lord,  a  year  of  grace,  a  year 
whose  days  shall  be  as  the  days  of  heaven  upon  the  earth. 

III.  Lastly,  I  introduce  to  you  a  far  fairer  being  than  either  of 
the  other  two — the  sweet  bright-eyed  maiden  Hope. 

Have  you  never  heard  the  story  of  her  matchless  song  ?  She  learned 
in  her  youth  a  song,  which  she  sings  evermore  to  the  accompaniment 
of  a  well-tuned  harp.  Here  are  the  words  of  her  enchanting  lay: 
"  God  will  bless  us,  God  will  bless  us."  She  has  often  been  heard 
singing  this  in  the  night,  and,  lo !  stag's  have  suddenly  shone  out 
of  the  black  sky.  "  God  will  bless  us."  She  has  been  known  to 
sing  this  in  the  midst  of  tempests,  and  calms  have  followed  the  sooth- 
ing song.  Once  on  a  time,  certain  strong  labourers  were  sent  forth 
by  the  great  King  to  level  a  primeval  forest,  to  plough  it,  to  sow  it, 
and  to  bring  to  him  the  harvest.  They  w^ere  stout-hearted  and  strong, 
and  willing  enough  for  labour,  and  well  they  needed  all  their  strength 
and  more.  One  stalwart  labourer  was  named  Industry — consecrated 
work  was  his.  His  brother  Patience,  with  thews  of  steel,  went  with 
him,  and  tired  not  in  the  longest  days,  under  the  heaviest  labours.  To 
help  them  they  had  Zeal,  clothed  with  ardent  and  indomitable  energy. 
Side  by  side,  there  stood  his  kinsman  Self-denial,  and  his  friend  Impor- 
tunity. These  went  forth  to  their  labour,  and  they  took  w^ith  them,  to 
cheer  their  toils,  their  well-beloved  sister  Hope;  and  well  it  was  they 
did,  for  the  forest  trees  were  huge,  and  needed  many  sturdy  blows  of 
the  axe  ere  they  w^ould  fall  prone  upon  the  ground.  One  by  one  they 
yielded,  but  the  labour  was  immense,  and  incessant.  At  night  when 
they  went  to  their  rest,  the  day's  work  always  seemed  so  light,  for  as 
they  crossed  the  threshold,  Patience,  wiping  the  sweat  from  his  brow, 
would  be  encouraged,  and  Self-denial  would  be  strengthened,  for  they 
heard  a  sweet  voice  within  sing,  ^'  God  will  bless  us,  God  even  our  own 
God,  will  bless  us."  They  felled  the  giant  trees  to  the  music  of  that 
strain ;  they  cleared  the  acres  one  by  one ;  they  tore  from  their  sockets 
the  huge  roots ;  they  delved  the  soil ;  they  sowed  the  corn,  and  waited 
for  the  harvest,  often  much  discouraged,  but  still  in  silver  chains  and 
golden  fetters  by  the  sweet  sound  of  the  voice  which  chanted  so  con- 
stantly,*' God,  even  our  own  God,  will  bless  us."  They  never  could 
refrain  from  service,  for  she  never  could  refrain  from  song.  They 
were  ashamed  to  be  discouraged,  they  were  shocked  to  be  despairing, 
fur  still  the  voice  rang  clearly  out  at  morn  and  eventide,  "  God  will 
bless  us,  God  even  our  own  God,  will  bless  us."  You  know  the  parable, 
you  recognise  the  voice :  may  you  hear  it  in  your  soulg  to-day ! 

God  tuill  bless  us!  We  are  few,  too  few  for  this  great  work,  but  God 
will  bless  us,  and  therefore  wu  are  enough.  We  are  feeble,  but  little 
taught,  with  little  experience  and  slender  wisdom,  but  God  will  bless 


THE  MINSTRELSY  OF  HOPE. 


383 


as,  and  we  shall  be  wise  enough  and  strong  enough.  We  are  unde- 
serving, full  of  sin,  fickle  and  frail ;  but  God  will  bless  us,  and  our 
undeservingness  shall  be  a  foil  in  which  to  set  the  precious  diamond  of 
his  mercy.  God  ivill  bless  us — there  are  glorious  promises  which 
guarantee  the  blessing ;  they  must  be  kept,  for  they  are  yea  and  amen 
in  Christ  Jesus.  The  nations  must  bow  down  before  Messias  ; 
Ethiopia  must  stretch  out  her  arms  to  receive  her  king.  God  wiU 
bless  us.  He  has  blessed  his  people.  Let  Egypt  tell  how  God  over- 
threw his  Israel's  enemies.  Let  Canaan  witness  how  he  slew  kings, 
and  overthrew  mighty  kings,  and  gave  their  land  for  a  heritage,  even 
a  heritage  unto  his  people.  God  will  bless  us.  He  has  given  us  his 
Son,  how  shall  he  not  with  him  also  freely  give  us  all  things  ?  He 
has  given  us  his  Holy  Spirit  to  abide  with  us  for  ever;  how  can  he 
deny  us  any  needful  aid  or  requisite  benediction  ? 

Here  is  a  song  for  each  Christian  man  and  woman  engaged  in  holy 
work  !  Here  is  a  song  for  your  Sunday-school  classes  this  afternoon, 
ye  diligent  teachers  of  our  youth !  If  ye  have  seen  no  good  come  of 
your  work,  and  ye  grow  somewhat  dispirited,  here  is  a  psalm  to  raise 
your  sinking  spirits,  "God  will  bless  us."  Go  on  and  teach  the 
gospel  to  the  youngsters  with  redoubled  zeal.  Here  is  a  sweet  note  for 
the  minister  who  has  been  ploughing  a  thankless  soil,  and  seen  no 
harvest  yet.  God  will  bless  us."  Cease  not  from  your  energetic 
labours  !  Go  back  to  your  work,  for  you  have  such  a  blessing  yet 
to  come  that  you  may  well  rejoice  even  in  the  prospect  of  its  coming. 
Let  each  worker  go  forth  to  that  form  of  Christian  service  which 
his  Master  has  appointed  him,  hearing  this  bird  of  paradise  warbling 
in  his  ears,  God  will  bless  us."  Like  David's  minstrelsy  before 
Saul,  it  charms  away  despair :  like  the  silver  trumpets  of  the  priests, 
it  proclaims  a  jubilee — 0  that  like  the  rams'  horns  of  Israel,  it  may 
level  Jericho  !  Why,  if  for  once  this  morning  I  could  address  with 
the  eloquence  of  Peter  the  Hermit,  when  preaching  the  crusade,  he 
made  his  hearers  shout  aloud,  Deus  vuU!''  I  too  would  stir  your 
blood  with  the  war-note  of  my  text.  Methinks  this  God  tvill 
Mess  us^''  might  just  as  much  stir  you,  and  move  you,  and  make  you 
dash  along  like  a  mighty  host  of  warriors  as  did  the  "  God  wills  it," 
of  the  Hermit.  God  is  with  us,  he  will  bless  us.  W^hy  flag  ye  ?  why 
grow  ye  weary  ?  why  look  ye  to  a  human  arm  for  strength  ?  why  fear 
ye  your  enemies  ?  why  seek  ye  slothful  ease  ?  why  get  ye  to  your  beds 
of  rest  ?  God  will  bless  us  !  Up,  ye  men-at-arms,  and  snatch  the 
victory  I  Grasp  your  sickles,  ye  husbandmen,  and  gather  in  the 
harvest !  Hoist  your  sails,  ye  mariners,  for  the  favouring  winds  are 
coming  1  "  God  iuill  bless  us."  0  for  fire  from  off  the  altar  to  touch 
our  lips  !  And  what  can  be  a  better  instrument  with  which  to  carry  the 
flaming  coal,  than  the  golden  tongs  of  the  text,  "  God  will  bless  us  "? 


METROPOLITAN  TABERNACLE  PULPIT. 


One  word  of  warning,  and  we  have  done.  Suppose  the  Lord  should 
bless  ^*us"  in  the  plural,  and  not  ''  you,"  dear  hearer,  in  the  singular  I 
What  if  there  should  be  showers  of  mercy,  and  they  should  not  drop 
on  you  ?  What  if  he  should  bestow  a  token  for  good  upon  his  people, 
but  you  should  be  left  out  ?  It  may  be  so,  for  it  has  been  so ;  and  if 
such  be  the  dreary  fact,  it  will  make  you  worse  instead  of  better,  for 
none  so  dry  as  the  fleece  which  remains  unmoistened  when  the  floor  is 
wet :  none  so  lost  as  those  who  are  lost  where  others  are  saved. 
Tremble  lest  that  should  be  your  case  I  Yet  it  need  not  be  so ;  oh ! 
blessed  be  God,  I  hope  I  can  say  it  shall  not  be  so.  "  Seek  ye  the 
Lord  while  he  may  be  found,  call  ye  upon  him  while  he  is  near."  He 
has  abundant  pardons  to  bestow,  and  he  will  give  them  freely  to  all 
who  ask.  All  he  asks  of  you  is  that  you  trust  his  Son,  and  this  faith 
his  Holy  Spirit  gives.  Do  trust  him  !  Rest  upon  the  merit  of  his 
precious  blood,  and  you  will  not  be  left  out  when  he  dispenses  hia 
favours,  but  you  shall  sing  as  cheerfally  as  all  the  rest,  God,  even  our 
own  God,  shall  bless  us.    God  shall  bless  us." 


Portions  of  Scripture  read  before  Sermon— 
Psalms  Ixvii.  and  Ixviii.,  1  to  18. 


The  Clue  of  the  Maze :  A  Voice  lifted  up  on  behalf  of  Honest 
Faith.    By  C.  H.  Spueoeon.    New  enlarged  edition.    Cloth  gilt,  Is. 

Gleanings   among  the   Sheaves.     By  C.  H.  Spurgeon. 

Cloth,  Is. 

The  Mourner's  Comforter.    By  C.  H.  Spurgeon.    Cloth,  Is. 
The   Bible  and  the   Newspaper.    By  C.  H.  Spurgeon. 

Cloth,  Is. 

The  Spare  Half-Hour.   By  C.  H.  Spurgeon.    Cloth,  Is. 

All  of  Grace.    An  Earnest  Word  with  those  who  are  Seeking 

Salvation  by  the  Lord  Jesus  Christ.  Price  Is.  Persian  Morocco,  gilt  edges,  2s. 
Fourth  edition.    Fiftieth  thousand. 

According  to  Promise;  or,  The  Metliod  of  the  Lord's  Dealing 
with  His  Chosen  People.  By  C.  H.  Spukgeon.  Cloth,  Is.  Persian  Morocco, 
gilt  edges,  2s.    Thirtieth  thousand. 

Around  the  Wicket  Gate;  or,  A  Friendly  Talk  with  Seekers 
concerning  Faith  in  the  Lord  Jesus  Christ.  By  C.  H.  Spurgeon.  Cloth,  Is. 
Morocco,  2s.    Fortieth  thousand. 

Eccentric  Preachers.    By  C.  H.  Spurgeon.    Cloth,  Is. 
Good  Cheer.    By  C.  H.  Spukgeox.    Cloth,  Is. 


HOPE  IN  HOPELESS  CASES. 


^  pennon 

Delivered  on  Lord's-day  Morning,  July  19th,  1868,  bt 

C.  H.  SPURGEON, 

AT  THE  METROPOLITAN  TABERNACLE,  NEWINGTON. 


"Bring  him  hither  to  me.'* — Matthew  xvii,  17. 

Our  real  text  will  be  the  entire  narrative,  but  as  it  seems  necessary  to 
select  some  one  sentence,  vre  have  chosen  that  before  ns  as  the  true 
hino'e  of  the  story. 

The  kingdom  of  our  Lord  Jesus  Christ,  while  on  earth,  was  so  exten- 
sive as  to  touch  the  confines  both  of  heaven  and  hell.  We  see  him  at 
one  moment  discoursing  with  Moses  and  Elias  in  his  glory,  as  though 
at  heaven's  gates,  and  lo,  in  a  few  hours,  we  see  him  confronting  a  foul 
spirit,  as  though  defying  the  infernal  pit.  There  is  a  long  journey  from 
patriarchs  to  demons,  from  prophets  to  dumb  devils ;  yet  mercy  prompts 
him  and  power  supports  him,  so  that  he  is  equally  glorious  in  either 
place.  What  a  glorious  Lord  he  was  even  while  in  his  humiliation ! 
tlow  glorious  is  he  now  !  How  far  his  goodness  reaches !  Truly  he 
hath  dominion  from  sea  to  sea;  to  the  extremes  of  human  condition 
his  empire  reaches.  Our  Lord  and  Master  hears  with  joy  the  shout  of 
a  believer,  who  has  vanquished  his  foe,  and,  at  the  same  hour,  he  bows 
his  ear  to  the  despairing  wail  of  a  sinner,  who  has  given  up  all  confi- 
dence in  self,  and  is  desirous  to  be  saved  by  him.  At  one  moment  he 
is  accepting  the  crown  which  the  warrior  brings  him  from  the  well- 
fought  fight,  at  another  moment  he  is  healing  the  broken  in  heart, 
and  binding  up  their  wounds.  There  is  a  notable  difference  between 
the  dying  scene  of  the  triumphant  believer  as  he  enters  into  rest,  and 
the  first  weeping  repentance  of  a  Saul  of  Tarsus  as  he  seeks  mercy 
of  the  Saviour  whom  he  has  persecuted ;  and  yet  the  Lord's  heart  and 
eye  are  with  both.  Our  Lord's  transfiguration  did  not  disqualify  him 
for  casting  out  the  devils,  nor  did  it  make  him  feel  too  sublime  and 
spiritual  to  grapple  with  human  ills,  and  so  at  this  hour  the  glories  of 
heaven  do  not  take  him  off  from  the  miseries  of  earth,  nor  do  they 
make  him  forget  the  cries  and  tears  of  the  feeble  ones  who  are  seeking 
him  in  this  valley  of  tears. 

The  case  of  the  deaf  and  dumb  demoniac,  which  we  read  in  your 
hearing,  and  to  which  I  call  your  particular  attention  this  morning,  is 
a  very  remarkable  one.  All  sin  is  the  evidence  that  the  soul  is  under 
the  dominion  of  Satan.  All  unconverted  persons  are  I'eally  possessed 
of  the  devil  in  a  certain  sense :  he  has  established  his  throne  within  their 

No.  821. 


898 


METROPOLrrAN  TABERNACJ.E  PUTiPIT. 


hearts,  and  there  he  reigns,  and  rules  from  thence  the  members  of  their 
body.  *'The  spirit  which  now  worketh  in  the  children  of  disobedience", 
is  the  name  which  Paul  gives  to  the  prince  of  darkness.    But  these  \ 
possessions  are  not  alike  in  every  case,  and  the  casting  out  of  Satan, 
though  always  effected  by  the  same  Lord,  is  not  always  wrought  after 
the  same  fashion.    We  bless  God,  many  of  us,  that  when  we  lived  in 
sin,  yet  we  were  not  given  over  to  a  furious  delirium  of  it — there  was 
method  in  our  madness.    We  claim  no  credit  for  this,  but  we  do  thank 
God  for  it,  that  we  were  not  whirled  along  like  rolling  things  before 
the  tempest,  l)ut  were  restrained  and  kept  within  the  bounds  of  outward 
propriety.  We  are  also  grateful  that  when,  being  aroused  and  alarmed, 
we  fell  under  the  iron  rod  of  Satan,  we  were  not  all  brought  into  that 
utter  despair,  that  horror  of  great  darkness,  that  inward  torment  and 
agony,  which  some  are  made  to  endure ;  and  when  Jesus  came  to  save 
us,  although  we  were  much  hindered  by  Satan,  yet  there  was  none  of 
the  foaming  of  pride,  and  wallowing  of  obstinate  lust,  and  tearing  of 
raging  desperation,  of  which  we  have  read  in  memorable  instances,  but 
the  Lord  opened  our  hearts  gently  with  his  golden  key,  entered  into  the^ 
chamber  of  our  spirits,  and  took  possession.    For  the  most  part,  the 
conquests  which  Jesus  achieves  in  the  souls  of  his  people,  though 
wrought  by  the  same  power,  are  more  quietly  accomplished  than  in  the 
case  before  us.    For  this  let  thanks  be  rendered  to  the  God  of  grace. 
Yet  every  now  and  then  there  are  these  strange,  out-of-the-way  cases, 
persons  in  whom  Satan  seems  to  run  riot  and  to  exert  the  utmost  force 
of  his  malice,  and  in  whom  the  Lord  Jesus  displays  the  exceeding 
greatness  of  his  power,  when  in  almighty  love  he  dethrones  the  tyrant 
and  casts  him  out  never  to  return  again.    If  there  should  be  only  one 
such  person  here  this  morning,  I  shall  be  justified  in  looking  after  him, 
for  what  man  is  there  among  you,  who,  having  a  hundred  sheep,  if  one 
of  them  should  go  astray,  doth  not  leave  the  ninety  and  nine  in  the 
wilderness,  and  go  after  that  which  is  gone  astray  ?    I  ask  the  prayers 
of  such  as  have,  in  years  gone  by,  been  brought  to  Jesus  and  are  now 
rejoicing  in  him,  that  we  may  this  morning  find  out  the  far-off  wanderers, 
and  may,  by  the  Holy  Ghost's  anointing,  liberate  those  that  are  bound 
with  fetters  of  iron,  that  they  may  become  to-day  the  Lord's  freed  ones, 
for  if  the  Son  shall  make  them  free,  they  shall  be  free  indeed. 

I  shall,  by  my  Lord's  help,  first  enlarge  upon  the  deploralJe  case; 
then  we  shall  meditate  upon  the  one  resource ;  and  conclude  by  admiring 
the  sure  result. 

I.  First,  let  us  look,  so  far  as  time  permits,  into  the  details  of  the 
DEPLORABLE  CASE  before  us. 

We  understand  the  physical  miracles  of  Christ  to  be  types  of  his 
spiritual  works.  The  wonders  which  he  wrought  in  the  natural  world 
have  their  analogies  in  the  spiritual  world ;  the  outward  and  natural  is  the 
symbol  of  the  inward  and  spiritual.  Now  the  demoniac  who  was  brought 
by  his  father  for  healing  is  not  so  distinctly  representative  of  a  case  of 
gross  sin,  though  the  spirit  is  called  a  foul  one,  and  Satan  is  everywhere 
defiling,  but  it  is  an  instance  of  the  great  horror,  disturbance  of  mind, 
and  raving  despair,  caused  by  the  evil  one  in  some  minds  to  their  tor- 
ment and  jeopardy.  You  will  observe  concerning  it,  that  the  disease 
appeared  every  now  and  then  in  overwhelming  attacks  of  mania ^  in  which 


HOPE  IN  HOPELESS  CASES. 


393 


the  man  tvas  utterly  leijond  his  own  control.  The  epileptic  fit  threw  the 
noor  yictim  in  all  directions.  So  have  we  seen  melancholy  persons  in 
whom  despondency,  mistrust,  unbelief,  despair,  have  raged  at  times 
with  unconquerable  fury;  they  have  not  so  much  entertained  these 
evil  guests  as  been  victims  to  them.  As  Mark  puts  it,  The  spirit 
taketh  him,"  so  have  such  forlorn  ones  been  captured  and  carried  off 
by  Giant  Despair.  The  fairies  have  scourged  them  onward  over  dry 
places,  seeking  rest  and  finding  none ;  they  refused  to  be  comforted, 
and  like  sick  men  their  souls  abhorred  all  manner  of  meat;  they 
evinced  no  power  to  struggle  with  their  melancholy — resistance  did 
not  suggest  itself  to  them ;  they  were  taken  off  their  feet  and  carried 
clean  out  of  themselves  in  a  rapture  of  woe.  Such  cases  are  not  at  all 
uncommon.  Satan  knowing  that  his  time  is  short,  perceiving  that 
Jesus  is  hastening  to  the  rescue,  lashes  his  poor  slave  with  excess  of 
malice,  if  by  any  means  he  may  utterly  destroy  his  yictim  before  the 
deliverer  arrives. 

The  poor  patient  before  us  was  filled  at  such  times  with  a  terrible 
anguish,  an  anguish  which  he  expressed  by  foaming  at  the  mouth,  by 
wallowing  upon  the  ground,  and  by  crying  out.  At  such  times  in  his 
dreadful  falls  he  bruised  himself,  and  his  delirium  led  him  to  dash 
himself  against  anything  which  stood  before  him,  so  causing  to  himself 
new  injuries.  None  can  tell  but  those  who  have  felt  the  same,  what  are 
the  pains  of  conviction  of  sin  when  aggravated  by  the  suggestions  of 
the  enemy.  Some  of  us  have  passed  through  this  in  our  measure,  and 
can  declare  that  it  is  hell  upon  earth.  We  have  felt  the  weight  of  the 
hand  of  an  angry  God.  We  know  what  it  is  to  read  the  Bible,  and  not 
find  a  single  promise  in  it  that  would  suit  our  case ;  but  rather  to  see 
every  page  of  it  glowing  with  threatenings,  as  though  curses  like 
lightning  blazed  from  it.  Even  the  choicest  passages  have  appeared  to 
rise  up  against  us  as  though  they  said,  Intrude  not  here.  These 
comforts  are  not  for  you ;  you  have  nothing  to  do  with  such  things  as 
these."  We  have  bruised  ourselves  against  doctrines,  and  precepts,  and 
promises,  and  even  the  cross  itself.  We  have  prayed,  and  our  very  prayer 
has  increased  our  misery,  even  against  the  mercy-seat  we  have  fallen, 
judging  our  prayers  to  be  but  babbling  sounds  obnoxious  to  the  Lord.  We 
have  gone  up  with  the  assembly  of  God's  people,  and  the  preacher  seemed 
to  frown  upon  us,  and  to  rub  salt  into  our  wounds,  and  aggravate  our 
case  ;  even  the  chapter,  and  the  hymns,  and  the  prayers,  appeared  to  be 
in  league  against  us,  and  we  went  home  to  our  retirement  more  despond- 
ing than  before.  I  hope  none  of  you  are  passing  through  such  a  state 
of  mind  as  this,  for  it  is  of  all  things,  next  to  hell  itself,  one  of  the 
most  dreadful,  and  in  such  a  plight  men  have  cried  out  with  Job, 
Therefore  I  will  not  refrain  my  mouth;  I  will  speak  in  the  anguish  of 
my  spirit ;  I  will  complain  in  the  bitterness  of  my  soul.  Am  I  a  sea, 
or  a  whale,  that  thou  settest  a  watch  over  me  ?  When  I  say.  My  bed 
shall  comfort  me,  my  couch  shall  ease  my  complaint ;  then  thou  scarest 
me  with  dreams,  and  terrifiest  me  through  visions :  so  that  my  soul 
chooseth  strangling,  and  death  rather  than  my  life.  I  loathe  it;  I 
would  not  live  alway :  let  me  alone;  for  my  days  are  vanity."  Thanks 
be  unto  God,  the  issues  out  of  this  slavery  are  often  such  as  make 
angels  sing  for  joy,  but  while  the  black  night  endures  it  is  a  horror  of 


400 


METROPOLITAN  TABERNACLE  PULPIT. 


darkness  indeed.  Put  a  martyr  upon  the  rack,  or  even  fasten  him  with 
an  iron  chain  to  the  stake,  and  let  the  flames  kindle  about  him,  and  if 
his  Lord  shall  smile  upon  him,  his  anguish  will  be  just  nothing  compared 
with  the  torture  of  a  spirit  scorched  and  burned  with  an  inward  sense  of 
the  wrath  of  God.  Such  a  man  can  join  in  the  lament  of  Jeremiah, 
and  cry,  He  hath  set  me  in  dark  places,  as  they  that  be  dead  of  old. 
He  hath  hedged  me  about,  that  I  cannot  get  out:  he  hath  made  my 
chain  heavy.     Also  when  I  cry  and  shout,  he  shutteth  out  my 

prayer  He  hath  bent  his  bow,  and  set  me  as  a  mark  for  the 

arrow.    He  hath  caused  the  arrows  of  his  quiver  to  enter  into  my 

reins  He  hath  filled  me  with  bitterness,  he  hath  made  me 

drunken  with  wormwood."  The  spirit  of  a  man  will  sustain  his  in- 
firmity, but  a  wounded  spirit  who  can  bear  ?  To  groan  over  unforgiven 
sin,  to  dread  its  wxll-deserved  punishment,  to  fear  the  everlasting  burn- 
ings, these  are  things  which  make  men  suffer  with  an  emphasis,  and 
make  them  think  life  to  be  a  burden. 

We  learn  from  the  narrative  that  the  evil  spirit  at  the  times  when  it 
took  full  possession  of  the  man,  sought  his  destruction  by  hurling  him 
in  different  directions.  Sometimes  it  casteth  him  into  the  fire,  and 
sometimes  into  the  water."  So  is  it  with  deeply  distressed  souls.  One 
day  they  seem  to  be  all  on  fire  with  earnestness  and  zeal,  with  im- 
patience and  anxiety,  but  the  next  day  they  sink  into  a  horrible  coldness 
and  apathy  of  soul,  from  which  it  appears  to  be  utterly  impossible  to 
arouse  them.  All  sensitive  yesterday,  all  insensible  to-day.  They  are 
uncertain;  you  know  not  where  to  find  them.  If  you  deal  with  them 
as  for  a  spirit  that  is  in  danger  from  the  fire  of  petulance,  you  have 
lost  your  pains,  for  in  the  next  few  minutes  they  will  be  in  danger 
from  the  water  of  indifference.  They  fly  to  extremes.  They  are  like 
the  souls  fabled  to  be  in  purgatory,  of  whom  legends  say  that  they 
suffer  by  turns  in  an  oven  and  in  cells  of  ice.  You  would  suppose  from 
the  way  in  which  they  speak  to-day  that  they  felt  themselves  to  be  the 
blackest  of  sinners,  but  in  a  short  time  they  deny  that  they  feel  any 
sort  of  repentance  for  sin.  You  would  imagine,  to  hear  them  talk  at 
one  time,  that  they  would  never  cease  to  pray  till  they  found  the 
Saviour,  but  by-and-by  they  tell  you  that  they  cannot  pray  at  all,  and 
that  it  is  but  a  mockery  for  them  to  bend  the  knee.  They  ring  all  the 
changes;  they  are  more  fickle  than  the  weather;  their  colour  comes 
and  goes  like  that  of  the  chameleon ;  they  are  all  fits  and  starts,  con- 
vulsions and  contortions.  He  were  more  than  human  who  could  reckon 
upon  them  for  a  month,  for  they  vary  oftener  than  the  moon.  Their 
malady  laughs  us  to  scorn,  their  trouble  baffles  all  our  consoling  efforts ; 
only  Jesus  Christ  himself  can  deal  with  them.  It  is  well  that  we  can 
add  that  he  has  a  peculiar  art  in  dealing  with  desperate  diseases,  and 
finds  his  delight  in  healing  those  whom  all  others  have  left  for  lost. 


HOPE  m  HOPELESS  CASES. 


401 


To  add  to  the  difficulties  of  this  deplorable  case,  this  child  was  deaf, 
BO  our  Lord  tells  us  in  Mark,  Come  out  of  him,  thou  deaf  and  dumb 
spirit."  There  was  therefore  no  way  of  reasoning  with  him  at  all;  not 
a  sound  could  pass  through  that  sealed  ear.  With  other  men  you 
might  speak,  and  a  soft  word  might  calm  the  perturbations  of  their  mind, 
but  no  word,  however  gentle,  could  reach  this  poor  tormented  spirit, 
to  sound  and  sense  alike  impervious.  And  are  there  not  such  still,  to 
whom  words  are  wasted  breath  ?  You  may  quote  promises,  you  may 
supply  encouragements,  you  may  explain  doctrines,  but  it  is  all  nothing ; 
they  end  where  they  began  :  like  squirrels  in  revolving  cages,  they  are 
never  the  forwarder.  Oh,  the  twistings  and  turnings,  the  convolutions 
and  the  windings,  of  poor  tormented  minds!  It  is  easy  enough  certainly 
to  tell  them  to  believe  in  Jesus,  but  if  they  understand  you,  it  is  in  such 
a  dark  manner  that  you  had  need  to  explain  again,  and  that  explanation 
you  will  have  to  explain  still  farther.  To  cast  themselves  simply  upon 
the  blood  of  sprinkling,  and  to  rest  upon  the  finished  work  of  Jesus, 
is  of  all  things  most  plain,  the  very  child's  A  B  C  cannot  be  plainer, 
and  yet  for  all  that  it  is  not  plain  to  them ;  they  will  appear  to  compre- 
hend you,  and  then  start  aside  at  a  tangent ;  they  will  appear  to  be 
convinced,  and  for  a  time  to  give  up  their  doubts  and  fears,  but  meet 
them  half-an-hour  afterwards,  and  you  will  find  you  have  been  speaking 
to  a  wall,  addressing  yourself  to  the  deaf.  Oh,  lamentable  case  !  The 
Lord  of  mercy  look  on  such,  for  hopeless  is  man's  help.  Glory  be  to 
God,  he  hath  laid  help  upon  one  that  is  mighty,  who  can  make  the  deaf 
to  hear,  causing  his  voice  to  ring  with  sweet  encouragements  in  the 
deathlike  stillness  of  the  dungeons  of  despair. 

Next  to  this  it  appears  that  the  afflicted  one  was  duml),  that  is  to  say, 
incapable  of  articulate  speech  by  reason  of  the  demoniacal  possession ; 
since  he  cried  out  when  the  devil  left  him,  it  would  seem  to  have  been 
a  case  in  which  all  the  instruments  of  speech  were  present,  but  articu- 
lation had  not  been  learned.  There  was  utterance  of  an  incoherent  sort; 
the  noise-making  apparatus  was  there,  but  nothing  intelligible  came  forth 
except  the  most  heartrending  cries  of  pain.  Such  dumb  ones  abound  ; 
they  cannot  explain  their  own  condition,  if  they  talk  to  you  it  is  inco- 
herent talk ;  they  contradict  themselves  every  five  sentences — you  know 
that  they  are  speaking  what  they  believe  to  be  true,  but  if  you  did  not 
know  that,  you  might  think  that  they  were  telling  you  falsehoods  which 
confound  each  other.  Their  experience  is  a  string  of  contradictions, 
and  their  utterance  is  even  more  complicated  than  their  experience.  It 
is  very  hard  and  difficult  long  to  talk  with  them,  it  wears  out  one's 
patience;  and  if  it  wear  out  the  patience  of  the  hearer,  how  burdensome 
must  it  be  to  the  unhappy  speaker  !  They  pray,  but  they  dare  not  call  it 
prayer,  it  is  rather  the  chattering  of  a  crane  or  a  swallow.  They  talk 
with  God  what  is  in  their  poor  silly  hearts;  but  ah !  it  is  such  a  confusion 

D 


402 


METROPOLITAN  TABERNACLE  PULPIT. 


and  mixture,  that  when  it  is  done  they  wonder  whether  they  have  prayed 
or  no.  It  is  the  cry,  the  bitter  anguishing  cry  of  pain,  but  it  is  untrans- 
latable into  words;  it  is  an  awful  groan,  an  unutterable  yearniug  and 
longing  of  the  Spirit,  but  they  scarce  know  themselves  what  it  means. 

You  are  weary  with  the  details  of  this  dolorous  case,  but  I  have  not 
yet  concluded  the  tale  of  woe.  If  any  of  you  have  never  experienced 
the  like,  thank  God  for  it,  but  at  the  same  time  pity  and  pray  for  those 
who  are  passing  through  this  state  of  mind,  and  invoke  now  silently 
the  hope  of  the  great  Healer,  that  he  would  come  and  deal  with  them, 
for  their  plight  is  past  the  art  of  man. 

The  father  told  Jesus  that  his  son  was  pining  away.  How  could  it 
be  otherwise,  with  one  borne  down  by  such  a  mass  of  disorders,  so 
perpetually  tormented  that  the  natural  rest  of  sleep  was  constantly 
broken  ?  It  was  not  likely  that  the  strength  would  long  be  maintained 
in  a  system  so  racked  and  torn  ;  and,  mark  you,  despair  of  mind  is  an 
exceedingly  weakening  thing  to  the  soul.  I  have  known  it  even  weaken 
the  body,  till  the  worn  out  sufferer  has  said  with  David,  "  My  moisture 
is  turned  into  the  drought  of  summer."  To  feel  the  guilt  of  sin,  to  fear 
the  coming  punishment,  to  have  a  dreadful  cry  in  one's  ears  of  the 

wrath  to  come,"  to  fear  death  and  to  expect  it  every  moment,  above 
all  to  disbelieve  God,  and  write  bitter  things  against  him,  this  is  a 
thing  to  make  the  bones  to  rot,  and  the  heart  to  wither.  Read  John 
Bunyan's  Grace  Abounding,*'  and  behold  a  picture  there,  drawn  to  the 
live,  of  a  soul  that  was  left  as  a  heath  in  the  desert,  so  that  it  could  not 
see  when  good  came  to  it ;  you  see  a  mind  tossed  up  and  down  on  ten 
thousand  waves  of  unbelief,  never  resting  at  any  time,  but  perpetually 
disturbed  and  distracted  with  surmises,  suspicions,  and  forebodings. 
If  these  attacks  continued  always,  and  were  net  sometimes  iiitermitted> 
if  there  were  not  little  pauses,  as  it  were,  between  the  fits  of  unbelief, 
surely  man  would  utterly  fail  and  go  to  his  long  home,  a  prey  to  his  own 
cruel  unbelief. 

The  worst  point  in  the  case  was,  all  tliis  had  continued  for  years, 
Jesus  asked  how  long  he  had  been  in  this  case,  and  his  parent  replied, 
"From  a  child."  Sometimes  God  permits,  for  purposes  which  we  do 
not  understand,  the  deep  distress  of  a  tempted  soul  to  last  for  years ;  I 
cannot  tell  for  how  many  years,  but  certainly  some  have  had  to  battle 
with  unbelief  on  the  very  confines  of  the  grave,  and  only  at  eventide 
has  it  been  light  to  them.  When  they  thought  they  must  die  in  the 
dark,  the  Holy  Spirit  has  appeared  to  them,  and  they  have  been  cheered 
and  comforted.  The  Puritans  were  wont  to  quote  the  I'emarkable 
experience  of  Mrs.  Honeywood  as  an  instance  of  the  singular  way  in 
which  the  Lord  delivers  his  chosen.  She,  for  year  after  year  was  in 
bondage  to  melancholy  and  despair,  but  she  was  set  at  liberty  by  the 
gracious  providence  of  God  in  an  almost  miraculous  way.    She  took 


HOPE  IN  HOPELESS  CASES. 


403 


np  a  slender  Venice  glass,  and  saying,  I  am  as  surely  damned  as  that 
glass  is  dashed  to  pieces,"  she  hurled  it  down  upon  the  floor,  when,  to 
her  surprise,  and  the  surprise  of  all,  I  know  not  by  what  means,  the 
glass  was  not  so  much  as  chipped  or  cracked.  That  circumstance  first 
gave  her  a  ray  of  light,  and  she  afterwards  cast  herself  upon  the  Lord 
Jesus.  Sometimes  extraordinary  light  has  been  given  to  extraordinary 
darkness,  God  has  brought  up  the  prisoner  out  of  the  innermost  ward 
where  his  feet  had  been  fast  in  the  stocks,  and  after  years  of  bondage, 
he  has  at  last  given  perfect  and  delightful  liberty. 

One  thing  more  about  this  case.  The  disciples  had  failed  to  cast  the 
devil  out.  On  other  occasions  they  had  been  successful — they  said  to 
their  Master,  "  Even  the  devils  are  subject  unto  us."  But  this  time 
they  were  utterly  foiled.  They  did  their  best ;  they  appear  to  have 
had  some  faith,  or  they  would  not  have  attempted  the  task,  but  their 
faith  was  not  at  all  equal  to  the  emergency.  Scribes  and  Pharisees 
gathered  around  them,  and  began  to  mock  them,  and  if  there  had  been 
power  in  all  the  company  of  the  apostles  to  have  wrought  the  deed, 
they  would  gladly  have  done  it ;  but  there  they  stood,  defeated  and 
dismayed — the  poor  patient  before  them  racked  and  tormented,  and 
they  unable  to  give  him  the  slightest  ease.  Ah!  it  becomes  a  painful 
case  when  an  anxious  soul  has  gone  to  the  house  of  God  for  years,  and 
yet  has  found  no  consolation;  when  the  troubled  spirit  has  sought  help 
from  ministers,  from  Christian  men  and  women;  when  prayers  have 
been  offered  and  not  answered,  tears  have  been  shed  and  have  been 
unavailing ;  w^hen  books  which  have  been  consolatory  to  others  have 
been  studied  without  result ;  when  teachings  which  have  converted 
thousands  fail  to  create  a  good  impression ;  and  yet  there  are  such 
instances,  in  which  all  human  agency  is  put  to  the  rout,  and  when  it 
seems  as  impossible  to  comfort  the  poor  troubled  one  as  to  calm  the 
waves  of  the  sea,  or  hush  the  voice  of  the  thunder  cloud.  Hearts  are 
to  be  met  with  still  in  which  the  evil  spirit  and  the  Holy  Spirit  are 
brought  into  distinct  conflict,  in  which  the  evil  spirit  displays  all  his 
malignity,  and  brings  the  soul  to  the  uttermost  pitch  of  distress,  in 
which  I  trust  yet  the  Holy  Spirit  will  display  his  saving  power,  and 
lead  the  soul  out  of  its  prison  to  praise  the  name  of  the  Lord. 

I  thought  I  heard  from  some  ungodly  person  a  kind  of  whisper  to 
himself,  "  I  thank  God  I  know  nothing  about  these  things."  Pause 
before  thou  thankest  God  for  this,  for  evil  as  this  is  and  to  be  deplored, 
it  were  better  that  thou  hadst  all  this  than  remain  altogether  without 
spiritual  sensibility.  It  were  better  to  go  to  heaven  burnt  and  branded, 
scourged  and  scarred  every  step  of  the  road,  than  to  slide  gently  down 
to  hell  as  many  of  7^1  are  doing — sleeping  sweetly  while  devils  carry 
you  along  the  road  to  perdition.  It  is  little  after  all  to  be  for  a  season 
tormented  and  troubled  by  disturbance  within  if  it  shall  ultimately,  by 


404 


METROPOLITAN  TABERNACLE  PULPIT. 


God's  interposition,  end  in  joy  and  peace  in  believing,  but  it  is  beyond 
measure  a  dreadful  thing  to  have  "  Peace,  peace,"  sung  in  one's  ears 
where  there  is  no  peace,  and  then  for  ever  to  discover  one's  self  a  cast- 
away in  the  pit  from  which  there  shall  be  no  escape.  Instead  of  being 
thankful,  I  would  rather  ask  you  to  tremble.  Yours  is  that  terribly 
prophetic  calm  which  the  traveller  frequently  perceives  upon  the 
Alpine  summit.  Everything  is  still.  The  birds  suspend  their  notes, 
fly  low,  and  cower  down  with  fear.  The  hum  of  bees  among  the  flowers 
is  hushed.  A  horrible  stillness  rules  the  hour,  as  if  death  had  silenced 
all  things  by  stretching  over  them  his  awful  sceptre.  Perceive  ye  not 
what  is  surely  at  hand?  The  thunder  is  preparing;  the  lightning  will 
soon  cast  abroad  its  mighty  fires.  Earth  will  rock ;  granite  peaks  will 
be  dissolved;  all  nature  will  shake  beneath  the  fnry  of  the  storm. 
Yours  is  that  solemn  calm  to-day,  0  sinner.  Rejoice  not  in  it,  for  the 
tempest  is  coming,  the  whirlwind  and  the  tribulation  which  shall  sweep 
you  away  and  utterly  destroy  you.  Better  to  be  molested  of  the  devil 
now  than  be  tormented  by  him  for  ever. 

II.  I  have  thus  brought  before  you  a  very  dolorous  subject,  but  now, 
secondly,  and  may  the  Holy  Spirit  help  us  while  I  remind  you  of  the 
ONE  resource. 

The  disciples  were  baffled.  The  Master,  however,  remained  unde- 
feated, and  cried,  "  Bring  him  unto  me."  We  ought  to  use  the  m(^ans 
so  far  as  the  means  will  go.  We  are  bound,  further,  to  make  the 
means  more  effectual  than  they  ordinarily  are.  Prayer  and  fasting  are 
prescribed  by  our  Lord  as  the  means  of  stringing  up  ourselves  to 
greater  power  than  we  should  otherwise  possess.  There  are  conversions 
which  will  never  be  wrought  by  the  agency  of  ordinary  Christians.  We 
have  need  to  pray  more,  and  by  self-denial  to  keep  our  bodies  more 
completely  under,  and  so  to  enjoy  closer  communion  with  God  before 
we  shall  be  able  to  handle  the  more  distressing  cases.  The  church  of 
God  would  be  far  stronger  to  wrestle  with  this  ungodly  age  if  she  were 
more  given  to  prayer  and  fasting.  There  is  a  mighty  efficacy  in  these 
two  gospel  ordinances.  The  first  links  us  to  heaven,  the  second 
separates  us  from  earth.  Prayer  takes  us  into  the  banqueting-house 
of  God ;  fasting  overturns  the  surfeiting  tables  of  earth.  Prayer  gives 
us  to  feed  on  the  bread  of  heaven,  and  fasting  delivers  the  soul  from 
being  encumbered  with  the  fulness  of  bread  which  perish  eth.  When 
Christians  shall  bring  themselves  up  to  the  uttermost  possibilities  of 
spiritual  vigour,  then  they  will  be  able,  by  God's  Spirit  working  in  them, 
io  cast  out  devils  which  to  day,  without  the  prayer  and  fasting,  laugh 
ihem  to  scorn.  But  for  all  that,  to  the  most  advanced  Christian,  there 
^ill  still  remain  those  mountainous  difficulties  which  must  be  directly 
Drought  to  the  Master's  personal  agency  for  help.  Still  he  tenderly 
commands  us,  "  Bring  them  unto  me." 


HOPE  IN  HOPELESS  CASES. 


405 


To  make  the  text  appear  practical,  let  me  beg  you  to  remember  that 
Jesiis  Christ  is  still  alive.  Simple  as  that  truth  is,  you  need  to  be 
reminded  of  it.  We  very  often  estimate  the  power  of  the  church  by 
looking  to  her  ministers,  her  ordinances  and  her  members ;  but  the 
power  of  the  church  does  not  lie  here,  it  lies  in  the  Holy  Ghost,  and 
in  an  ever  living  Saviour.  Jesus  Christ  died,  it  is  true,  but  he  lives, 
and  we  may  as  truly  come  to  him  to-day  as  did  that  anxious  father  in 
the  days  of  our  Lord's  earthly  sojourn.  Miracles  have  ceased  it  is 
said :  so  natural  miracles  have,  but  spiritual  miracles  have  not.  We 
have  not  the  power  to  work  either  the  one  or  the  other.  Christ  hath 
the  power  to  work  any  kind  of  wonder,  and  he  is  still  willing  and  able 
at  this  present  hour  to  work  spiritual  miracles  in  the  midst  of  his 
church.  I  do  delight  to  think  of  my  Lord  as  a  living  Christ,  to  whom 
I  can  speak  and  tell  him  of  every  case  that  occurs  in  my  ministry ; 
a  living  Helper  to  whom  I  may  bring  every  diflBculty  that  occurs  in 
my  own  soul,  and  in  the  souls  of  others.  0  think  not  that  he  is 
dead  and  buried !  Seek  him  not  among  the  dead  !  J esus  lives,  and, 
living,  is  as  able  to  meet  with  these  cases  of  distress  and  sorrow  as 
when  he  was  here  below. 

Eemember,  too,  that  Jesus  lives  in  the  'place  of  authority.  When  he 
was  here  he  had  power  over  devils,  but  yonder  he  hath  greater  power 
still ;  for  here  on  earth  he  veiled  the  splendour  of  his  Godhead,  but 
yonder  his  glory  beams  resplendent,  and  all  hell  confesses  the  majesty 
of  his  power.  There  is  no  demon,  however  forceful,  who  will  not 
tremble  if  Jesus  doth  but  speak,  or  even  so  much  as  look  at  him.  To- 
day Jesus  is  the  Master  of  hearts  and  consciences;  he  by  his  secret 
power,  can  work  upon  every  one  of  our  minds ;  he  can  depress  us  or 
he  can  exalt  ;  he  can  cast  down  or  he  can  lift  up.  There  cannot  be  a 
case  which  shall  be  hard  to  him.  We  have  but  to  bring  it  to  him.  He 
lives — and  he  lives  in  the  place  of  power,  and  he  can  achieve  the  desire 
of  our  hearts.  Moreover,  Jesus  lives  in  the  place  of  observation^  and  he 
graciously  interposes  still.  I  know  we  are  tempted  to  think  of  him  as 
of  one  far  away,  who  does  not  behold  the  sorrows  of  his  church,  but  I 
tell  you,  brethren,  Christ's  honour  is  as  much  concerned  at  this  moment 
in  the  defeat  or  victory  of  his  servants  as  it  was  when  he  came  down 
from  the  mountain  top.  From  the  battlements  of  heaven  Jesus  looks 
to-day  upon  the  work  of  his  ministers ;  and  if  he  sees  them  foiled  he  is 
jealous  for  the  honour  of  his  gospel,  and  is  as  ready  to  interpose  and 
win  the  victory  now  as  he  was  then.  We  have  but  to  look  up  to  our 
Lord.  He  sleeps  not  as  Baal  did  of  old.  He  is  not  callous  to  our 
woes,  nor  indifferent  to  our  griefs.  Blessed  Master,  thou  art  able  to 
succour,  and  strong  to  deliver !  We  have  but  to  bring  the  matter  which 
distresses  us  before  thee,  and  thou  wilt  deal  with  it  now  according  to 
thy  compassion. 


406 


METROPOLITAN  TABERNACLE  PULPIT. 


We  should  also  recollect,  for  our  warning,  Jesus  Christ  expeds  us 
to  treat  him  as  a  living^  jpoiverful^  interposing  one^  and  to  confide  in  him  as 
such.  We  do  nofc  know  what  we  miss  through  want  of  faith ;  we  con* 
ceive  that  certain  persons  are  in  a  hopeless  condition,  and  thus  we 
dishonour  Christ  and  injure  them.  We  leave  some  cases,  and  give  them 
up  instead  of  presenting  them  constantly  to  him ;  we  limit  the  hol}^  One 
of  Israel;  we  grieve  his  spirit  and  vex  his  holy  mind  ;  but  if,  as  children 
trust  their  father,  we  would  trust  in  Jesus  unstaggeringly  with  an 
Abrahamic  faith,  believing  that  what  he  hath  promised  he  is  able  also 
to  perform,  then  should  we  see  even  such  cases  as  that  before  us  soon 
brought  into  the  light  of  day  :  the  oil  of  joy  given  instead  of  mourning, 
and  the  garment  of  praise  for  the  spirit  of  heaviness. 

Now,  I  earnestly  urge  parents  and  relatives,  and  any  who  have 
children  or  friends  in  distress  of  mind,  to  make  a  point  of  taking  their 
dear  ones  to  Jesus.  Do  not  doubt  him — you  vex  him  if  you  do;  do 
not  hesitate  to  come  and  tell  him  this  morning  the  position  of  your 
beloved  one.  Hasten  to  him,  lay  the  sick  one  before  him,  and  even  if 
while  in  prayer  the  case  should  become  worse  instead  of  better,  still 
hesitate  not,  you  are  dealing  with  the  infinite  Son  of  God,  and  you  need 
not  fear,  you  must  not  doubt.  God  grant  us  grace  in  all  things  in  our 
daily  troubles,  and  especially  in  soul  affairs,  to  bring  all  matters  to  the 
Lord  Jesus. 

III.  Lastly,  and  with  brevity,  the  sure  result. 

When  the  child,  or  the  man,  or  whichever  he  may  have  been,  was 
brought  before  our  Lord,  the  case  looked  thoroughly  hopeless.  He  was 
deaf  and  dumb  :  how  could  the  Master  deal  with  him  ?  Beside  that,  he 
was  foaming  and  wallowing:  what  opening  did  there  seem  for  the 
divine  power?  I  cannot  wonder  that  his  father  said,  ''If  thou  canst 
do  anything,  have  compassion  upon  us."  In  most  other  instances  the 
voice  of  Jesus  calmed  the  spirit ;  but  that  voice  could  not  reach  the 
mind,  for  the  ear  was  sealed.  Never  was  there  before  the  Saviour  a 
more  thoroughly  far-gone  case,  to  all  appearance  hopeless ;  and  yet  the 
cure  was  divinely  certain,  for  Jesus,  without  hesitating  for  a  moment^ 
said  to  the  unclean  Spirit,  *'  Thou  foul  spirit,  thou  deaf  and  dumb 
spirit,  I  charge  thee  come  out  of  him."  Christ  has  power  to  charge 
devils  with  authorit3^  They  dare  not  disobey.  '*  And  return  no  more 
unto  him,"  said  the  Saviour.  Where  Jesus  heals  he  heals  for  ever. 
OncQ  bring  the  soul  out  of  prison,  it  shall  not  go  back  again.  If  he 
saith,  "  I  forgive,"  the  sin  is  forgiven ;  if  he  speaks  peace,  the  peace 
shall  be  like  a  river  that  never  ceases,  running  until  it  melts  away  into 
the  ocean  of  eternal  love.  The  cure  was  hopeless  in  itself,  yet  absolutely 
certain  when  Jesus  put  forth  his  healing  hand.  0  ye  w^ho  are  broken 
down  and  desponding  this  morning,  there  is  nothing  that  you  can  do 
or  that  /  can  do;  but  there  is  nothing  which  he  cannot  do.    Only  go 


HOPE  IN  HOPELESS  CASES. 


407 


yourself  this  morning  to  him,  and  with  a  word  he  will  give  you  peace, 
a  peace  that  shall  never  be  broken  again,  but  shnll  last  till  you  enter 
into  eternal  rest. 

Nevertheless  the  word  of  Christ,  though  sure  to  win  its  way,  was 
stoutly  opposed.  The  devil  had  great  wrath,  for  he  knew  that  his 
time  was  short.  He  began  to  rend  and  tear,  and  put  out  all  his 
devilisli  force  upon  the  poor  child,  and  the  poor  creature,  foaming 
and  wallowing,  fell  down  as  if  he  were  dead,  under  a  terrible  excitement. 
So  often  will  it  happen  that  at  first  the  voice  of  Christ  will  make  the 
Spirit  more  troubled  than  before,  not  because  Jesus  troubles  us,  but 
because  Satan  revolts  against  him.  A  poor  tempted  creature  may  even 
lie  down  in  despair  as  dead,  and  those  around  may  cry,  He  is  dead," 
but  even  then  shall  come  the  healing  hand  of  tenderness  and  love,  at 
whose  touch  the  Spirit  shall  survive.  Ah,  soul!  if  thou  shouldst  judge 
thyself  to  be  as  one  dead,  if  thy  last  hope  should  expire,  if  there  should 
seem  now  to  be  nothing  before  thee  but  a  fearful  looking  for  of  judg- 
ment and  of  fiery  indignation,  it  is  then  that  Jesus  will  interpose, 
licarn  the  lesson  that  you  cannot  have  gone  too  far  from  Christ.  Be- 
lieve that  your  extremities  are  only  extremities  to  you  and  not  to  him. 
The  highest  sin  and  the  deepest  despair  together  cannot  baflBe  the 
power  of  Jesus.  If  you  were  between  the  very  jaws  of  hell,  Christ 
could  snatch  you  forth.  If  your  sins  had  brought  you  even  to  the 
gates  of  hell,  so  that  the  flames  flashed  into  your  face,  if  then  you 
looked  to  Jesus  he  could  save  you.  If  you  are  brought  to  him  when 
you  are  at  death's  door,  yet  still  eternal  mercy  will  receive  you.  How 
is  it  that  Satan  has  the  impudence  to  make  men  despair  ?  Surely  it  is 
a  piece  of  his  infernal  impertinence  that  he  dares  to  do  it.  Despair ! 
when  you  have  an  omnipotent  God  to  deal  with  you  ?  Despair!  when 
the  precious  blood  of  the  Son  of  God  is  given  for  sinners  ?  Despair ! 
when  God  delights  in  mercy  ?  Despair !  when  the  silver  bell  rings, 
"  Come  unto  me,  all  ye  that  labour  and  are  heavy  laden,  and  I  will  give 
you  rest"?  Despair!  while  life  lasts,  while  mercy's  gate  stands  wide 
open ;  while  the  heralds  of  mercy  beckon  you  to  come,  even  though 
your  sins  be  as  scarlet,  for  they  shall  be  as  wool;  though  they  be  like 
crimson  they  shall  be  white  as  snow  ?  I  say  again,  it  is  infernal  im- 
pertinence that  has  dared  to  suggest  the  idea  of  despair  to  a  sinner. 
Christ  unable  to  save?  Never  can  it  be.  Christ  outdone  by  Satan  and 
by  sin?  Impossible.  A  sinner  with  diseases  too  many  for  the  great 
Physician  to  heal  ?  I  tell  you  that  if  all  the  diseases  of  men  were  met 
in  you,  and  all  the  sins  of  men  were  heaped  on  you,  and  blasphemy  and 
murder,  and  fornication  and  adultery,  and  every  sin  that  is  possible  or 
imaginable  had  all  been  committed  by  you,  yet  the  precious  blood  of 
Tesus  Christ,  God's  dear  Son,  cleanseth  us  from  all  sin.  If  thou 
wilt  but  trust  my  Master,  and  he  is  worthy  to  be  trusted  and 


408 


METROPOLITAN  TABERNACLE  PtILPIT. 


deserves  thj  confidence — if  thou  wilt  but  trust  him,  he  will  save  thee 
even  now.  Ah !  why  delay,  why  raise  questions,  why  debate,  why  de- 
liberate, mistrust  and  suspect  ?  Fall  into  his  arms — he  cannot  reject 
thee,  for  he  hath  himself  said,  ^'  Him  that  cometh  to  me  I  will  in  no 
wise  cast  out."  Yet,  poor  wretch,  I  do  despair  of  converting  thee  unless 
the  Master  do  it.  It  is  mine  to  tell  thee  this,  but  I  know  thou  wilt 
not  hear  it,  or,  hearing  it,  thou  wilt  reject  it  unless  Christ  shall  come 
with  power  by  his  Spirit.  0  may  he  come  to-day,  and  say  to  the  evil  spirit 
within  thee,  Come  out  of  him,  thou  foul  spirit,  and  go  no  more  into 
him.  Let  such  a  one  be  free,  for  I  have  redeemed  him  with  my  most 
precious  blood."  0  pray,  dear  friends,  that  weak  as  my  words  have 
been  this  morning,  disconnected  as  my  thoughts  have  been,  yet,  never- 
theless, God  the  blessed  Spirit  may  bless  them  to  the  unfastening  of 
bars  of  iron,  that  gates  of  brass  may  be  opened,  and  captive  onea 
brought  forth  to  libertv.  The  Lord  bless  such  for  his  name's  sake.  Amen, 

Portion  of  Scripture  Eead  before  Sermon. — Mark  ix.  1 — 29. 


SERMONS    IN  CANDLES. 

By  C.  H.  SPURGEON. 

Illustrations  which  may  be  found  in  Common  Candles.    Paper,  is. 

Cloth,  Gilt  Edges,  2S. 

"For  originality  and  quaintness,  for  some  smartly  written  views  on  religious  truth, 
this  little  work  stands  unsurpassed.    The  Lectures  are  unique." — Freeman, 

By  C,  H.  SPURGEON. 

A  Commentary  on  the  Book 

of  Psalms. 

The  Treasury  of  David. 

Containing  an  Original  Exposition  of  the  Book  of  Psalms ;  a  Collection 
of  Illustrative  Extracts  from  the  whole  range  of  Literature ;  a  Series 
of  Homiletical  Hints  upon  almost  every  verse ;  and  a  list  of  Writers 
upon  each  Psalm.    Complete  in  7  Volumes,  price  8s.  per  volume* 
May  also  be  had  in  calf  and  half-calf  bindings. 
"No  man,  whatever  his  theological  predilections  may  be,  who  has  a  spark  of  justice 
in  him,  will  hesitate  to  pronounce  the  work  of  gr^t  merit,  revealing  an  intellect  oi 
remarkable  vivacity  and  vigour,  and  a  soul  aflame  with  religious  earnestness." — 
Homilist, 

New  Issue  of  The  Treasury  of  David. 

In  Monthly  Parts.    One  Shilling. 


THE  PERFUMING  OF  THE  HEART. 


Delivered  on  Lord's  Day  Morning,  Sepiember  6th,  1868,  by 

C.  H.  SPURGEON, 

AT  THE  METROPOLITAN  TABERNACLE,  NEWINGTON. 


"  And  hope  maketh  not  ashamed ;  because  the  love  of  God  is  shed  abroad  in  our 
hearts  by  the  Holy  Ghost  which  is  given  unto  us."  —Romans  v.  5. 

The  apostle  sets  before  us  a  ladder  like  to  that  which  Jacob  saw,  the 
foot  whereof  resteth  upon  the  earth,  but  the  top  ascendeth  to  heaven. 
Tribulation  is  the  foot,  but  we  mount  as  we  see  that  it  worketh  patience; 
and  we  climb  again,  for  patience  worketh  experience ;  and  we  ascend 
yet  once  again,  for  experience  sustaineth  hope;  and  hope  that  maketh 
not  ashamed  climbs  up  to  the  very  heart  of  God,  and  the  love  of  God  h^ 
shed  abroad  in  our  hearts  by  the  Holy  Spirit  which  is  given  unto  us. 
I  might  compare  these  verses  to  those  songs  of  degrees  which  were  sung 
by  the  people  as  they  went  up  to  the  temple :  as  they  halted  at  each 
fitage  of  the  pilgrimage  they  sang  a  fresh  Psalm,  and  so  David  said, 
*'They  go  from  strength  to  strength;  every  one  of  them  in  Zion 
appeareth  before  God."  The  pilgrim  sefcteth  out  from  the  dull  and 
desolate  vale  of  tribulation,  he  journeys  on  to  patience,  and  lifts  up 
his  Psalm  under  the  shadow  of  the  rock  ;  he  removes  his  tent  and  jour- 
neys on  to  experience — beneath  its  wells  and  palm  trees  he  refreshes 
himself ;  soon  he  marches  on  again  from  experience  to  hope,  and  never 
stayeth  till  the  love  of  God  is  shed  abroad  in  his  heart,  and  he  has 
reached  the  New  Jerusalem,  where  he  worships  the  ever  blessed  God 
and  drinks  full  draughts  of  his  eternal  love. 

In  this  text  it  seems  to  me  as  though  our  great  Melchisedek,  the  Lord 
Jesus,  came  forth  to  refresh  his  warfaring  and  w^ayfaring  people  with 
bread  and  wine.  You  read  of  tribulations  :  these  are  the  battles  of 
the  faithful,  and  in  them  they  overcome  even  as  Abraham  overthrew  the 
kings,  and  made  them  as  driven  stubble  before  his  bow.  The  Lord's 
warriors  are  often  faint  and  weaiy  in  them,  but  the  love  of  God  is 
graciously  shed  abroad  in  their  hearts ;  and  this  is  that  sacred  bread 
and  wine  that  stayeth  the  Lord's  people  in  their  time  of  hunger,  and 
becomes  a  sweet  morsel  to  refresh  them  by  the  w^ay,  and  keep  them  in 
good  case  till  they  eat  the  heavenly  bread  and  drhik  the  new  wine  all 
fresh  and  sparkling  at  the  table  of  the  marriage  banquet,  where  they 
shall  sit  for  ever  and  ever  with  the  glorious  Bridegroom. 

This  morning,  if  we  may  be  so  helped  of  the  Holy  Ghost,  we  shall, 
first  of  all  say  a  little  upon  the  love  of  God;  then  upon  the  love  of  God  shed 
air  Odd  in  the  heart  hy  the  Holy  Ghost;  and  then  upon  the  confirmation 

No.  829. 


491 


METROPOLITAN  TABERNACLE  PULPIT. 


tuliich  Ihis  gives  to  our  Jiope^  since  the  apostle  tells  us  that  our  hop^  is. 
not  ashamed,  for  this  reason,  that  the  love  of  God  cheers  and  sustain*, 
us,  being  shed  abroad  in  our  hearts  by  the  Holy  Ghost. 

I.  First,  then,  some  little  upon  the  lo\V  of  God;  a  theme  for 
breadth  and  depth  like  unto  the  vast  Atlantic,  whereon  my  little  skiff 
loses  itself,  as  a  mere  speck  on  the  infinite  expanse.  How  shall  I 
profess  fully  to  express  truths  so  vast  that  the  greatest  divines  miirht 
lose  themselves,  and  the  most  eloquent  of  speakers  might  fail  ?  The 
love  of  God — how  shall  I  attempt  to  speak  of  it  ?  T  nmst  but  skim 
the  surface;  to  dive  into  its  depths  were  impossible  to  me. 

Think  for  a  minute,  first  of  all,  of  what  it  is — the  Jove  of  God,  5^ow 
the  pity  of  God  towards  the  suffering  I  can  understand,  because  of  the 
goodness  of  his  nature.  The  kindness  of  God  towards  the  needy  I  can 
comprehend,  because  of  the  liberality  of  his  character.  That  he  should 
have  compassion  upon  such  as  are  ignorant  and  out  of  the  way ;  that  he 
should  look  constantly  with  tenderness  upon  those  that  are  sore  broken 
and  ready  to  perish  is  easy  enough  for  me  to  believe ;  but  this  is  not 
what  is  spoken  of  in  the  text.  It  is  not  compassion,  nor  tenderness, 
nor  pity,  but  it  is  love,  which  is  something  more  than  all  these.  You 
pity  the  beggar  whom  you  could  not  love ;  you  have  compassion  upon 
the  villain  in  whom  you  could  have  no  complacency ;  you  look  with 
tenderness  upon  sufferers  who  have  nothing  in  their  character  or  in 
their  persons  to  attract  your  affection.  Men  usually  think  that  they 
have  gone  far  enough  when  they  have  rendered  kindness,  even  if  the 
heart  glow  with  no  affection,  and  they,  as  a  rule,  take  this  to  be 
the  rendering  of  love  towards  their  neighbour;  when  they  have  per- 
mitted their  compassion  and  tenderness  to  exhibit  themselves,  they  feel 
that  all  is  done  that  is  demanded  of  them.  But  the  text  speaketh  not 
of  this,  but  of  love,  direct  attachment  and  affection,  and  of  the  love  of 
God.  I  beseech  you,  my  brethren,  as  you  sit  here,  lift  up  your  souls," 
bid  your  understandings  stand  on  tiptoe,  and  endeavour  fully  to 
grasp  the  idea  of  divine  love.  If  ye  be  in  Christ  [Jesns,  this  day  God 
loves  you,  but  whereunto  shall  I  liken  love  as  it  streams  from  the  heart 
of  Jehovah  ?  We  try  to  guess  at  what  God's  love  to  one  of  his  people 
may  be  by  our  love  to  our  own  children,  to  our  spouse,  to  our  friend. 
Now  in  a  far  higher  degree  and  sublimer  sense,  and  after  a  loftier  sort, 
even  so  God  loves  the  people  of  his  choice.  Consider  this  believer  and 
be  astonished,  that  love  should  come  from  God  to  such  a  one  as 
yourself.  The  Lord  loves  you.  He  has  a  complacency  and  a  delight 
in  you.  You  give  him  pleasure ;  he  watches  for  your  good ;  you  are 
one  of  his  household ;  your  name  is  written  on  his  heart.  He  loves 
you;  can  you  catch  the  thought?  If  so  there  is  no  praise  that  can 
express  your  gratitude.  Solemn  silence  will  perhaps  be  the  only 
vehicle  that  shall  seem  fitting  for  your  soul's  adoration.  Revolve 
the  personal  thought  again  and  again  in  your  soul !  He  that 
made  the  heavens  and  the  earth  loves  me !  He  whose  angels  fly  as 
lightning  to  obey  his  behests,  the  tramp  of  whose  marching  shakes  both 
heaven  and  earth,  whose  smile  is  heaven,  and  whose  frown  is  hell,  loves 
me !  Infinite,  almighty,  omniscient,  eternal,  a  mind  inconceivable,  a 
spirit  that  is  not  to  be  comprehended;  but  he,  even  he  has  set  his  love 
upon  the  sons  of  meU;  and  upon  me.    Let  each  believer  say  in  his 


TK^  c^:Rr  uMING  OF  THE  HEART, 


495 


heart,  Upon  me  among  the  rest."  Oh,  but  this  is  astoiindino:,  tliis  is 
marvellous  !  He  liath  said  to  us  what  he  never  said  to  angels,  for  unto 
which  of  the  angels  said  he  at  any  time,  Thou  art  my  son"  ?  to  which 
of  all  the  glorified  spirits  hath  he  said,  I  have  loved  thee  with  an 
everlasting  love,  therefore  with  lovingkindness  have  I  drawn  thee "  ? 
Where  read  you  that  he  shed  his  blood  for  angels,  or  poured  out  his 
heart  for  seraphim  and  cherabim  ? 

"  Never  did  angels  taste  above 
Kedeeming  grace  and  dying  love." 

God's  dearest  love  has  been  hoarded  up  for  worms,  saved  for  tha 
creatures  of  a  day,  reserved  for  us  poor  ephemera  who  are  and  are  not 
that  we  should  be  favoured  above  all  that  live.   It  is  not  for  tongues  t(* 
tell  out  this  wonder,  but  spiritual  minds  helped  from  on  high  may 
feel  in  solemn  stillness  what  a  mystery  is  here. 

If  you  would  have,  this  morning,  this  love  shed  abroad  in  your  hearts, 
I  must  ask  you  to  consider  carefully  tvho  it  is  that  loYes  you,  namely, 
the  Most  High  God.  To  be  loved  I  have  already  said  is  a  sublime 
thought,  but  to  be  loved  of  Mm  is  a  right  royal  thing,  su:rpassing 
thought  as  far  as  the  heaven  is  above  the  earth.  A  courtier  will 
often  think  it  quite  enough  for  him  if  he  hath  the  favour  of  his  prince. 
What  means  that  favour?  It  means  riches,  it  means  pleasure,  it  means 
honour.  All  tliat  the  courtier  wants  is  wrapped  up  in  the  royal  smile. 
And,  believer,  what  means  the  love  of  the  King  of  kings  to  you  ?  If  you 
estimate  it  rightly,  not  only  all  that  you  now  want,  but  all  that  you 
ever  can  need,  all  that  the  flights  of  fancy  or  the  conceptions  of  under- 
standing can  bring  before  you  are  contained  in  that  one  fact,  that  the 
Lord  loves  you.  For  when  Jehovah  loves  he  brings  his  power  to  help 
his  love,  his  infinite  wisdom  to  contrive  ways  for  delighting  the  objects 
of  his  choice,  and  every  other  attribute  of  his  transcendent  nature 
works  and  co-operates  with  love  for  the  good  of  the  chosen  ones.  Thou 
hast  all  things  if  thou  hast  thy  Father's  love,  0  child  of  God.  Thou 
hast  no  ambition  surely.  Here  all  thine  aspirations  may  sit  down  con- 
tent— to  be  loved  of  God  is  enough  and  more  than  enough  for  the 
largest  wish.  Csesar's  imperial  couch  is  hard  compared  with  the  bosom 
of  God.  Cagsar's  sceptre  is  a  cumbrous  thing  compared  with  the  ring 
of  love  which  surrounds  our  finger.  Give  us  but  the  Father's  love, 
and  who  will  may  have  the  Indies.  Ay,  let  the  worlds  be  given  to 
whom  God  may  please,  as  men  give  husks  to  swine,  if  we  have  his  love 
it  is  enough,  our  soul  is  filled  to  the  brim,  and  floweth  over  with 
satisfaction.  Consider,  I  say,  who  it  is  that  loves  you,  and  surely  your 
heart  will  leap  at  the  very  sound  of  his  name,  and  feel  it  to  be  a  match- 
less thing  to  be  loved  of  Jehovah,  the  only  living  God. 

Think  yet  again  of  tahat  he  is  tvho  so  loves  you.  Very  much  of 
the  value  of  affection  depends  upon  the  object  from  whom  it  comes.  It 
would  be  a  very  small  thing,  certainly,  to  have  the  complacency  of 
some  of  our  fellow  creatures,  whose  judgment  is  so  perverted  that  their 
praise  might  almost  be  considered  censure.  To  have  the  love  of  the 
good,  the  holy,  and  the  excellent,  this  is  truest  wealth  ;  and  so  to  enjoy 
the  love  of  God  is  an  utterly  priceless  thing  !  No  mention  can  be  made  of 
coral,  and  as  for  rubies  they  shall  not  be  mentioned  in  comparison  there- 
with.   God,  the  thrice  holy  One,  who  cannot  love  that  which  is  unholy 


496 


METROPOLITAN  TABERNACLE  PULPIT. 


and  defiled,  cannot  take  complacency  in  that  which  is  contrary  to  him- 
self—yet looks  on  us  through  his  Son,  and,  viewing  us  in  Christ  Jesus, 
seeth  no  sin  in  Jacob,  neither  iniquity  in  Israel,  and,  therefore,  can  love 
us  with  complacency  and  delight.  Oh,  how  this  exalts  us!  We  are 
nothing  in  ourselves;  but  how  this  makes  us  feel  the  gentleness  of  the 
Lord  in  making  such  base  things  to  be  so  great  by  merely  loving  them. 
See  ye  nofc  how  graciously  the  Lord  can  fit  a  man  to  be  loved,  and  then  can 
shed  abroad  within  his  heart  an  abundance  of  love,  which  must  have  been 
an  unknown  thing  there  unless  grace  had  changed  and  renewed  it.  To  be 
loved  of  God !  0  sirs,  some  think  it  a  great  thing  to  be  applauded  of  the 
3iowd ;  but  watch  the  breath  of  the  multitude — how  soon  it  is  blown 
aside!  from  men  upon  whom  it  was  most  lavished,  from  them  it  is 
soon  taken.  What  think  ye  of  the  approval  of  the  wisest  and  best  of 
men  ?  What  is  their  wisdom  but  folly  in  the  sight  of  God?  and  what 
is  their  approbation  often  but  a  mistake  ?  But  to  be  approved  of  him 
before  whom  the  heavens  are  not  pure,  and  who  charged  his  angels 
with  folly  !  Beloved,  this  is  such  a  thing  as  might  make  you  sit 
down  and  lose  yourselves  in  blissful  meditation,  even  until  ye  found 
yourselves  in  heaven. 

Still  farther  to  lead  your  minds  into  this  love  of  God,  let  me  remind 
you  of  the  remarkable  characteristics  of  that  love.  The  love  of  God 
towards  his  people  is  a  heaven-born  aff'ection ;  it  sprang  from  no  source 
but  itself.  God  loves  his  people  because  he  will  love  them,  and  for 
no  other  reason  known  to  us.  Divine  love  is  not  caused  by  any  excel- 
lence in  the  creature,  either  created  or  foreseen ;  its  springs  are  within 
itself.  We  do  not  believe  in  the  eternity  and  self-existence  of  matter, 
but  we  do  believe  in  the  eternity  and  self-existence  of  divine  love.  The 
Godhead  seeks  no  reason  for  love  to  fallen  men  beyond  its  own  determi- 
nation and  purpose.  The  Lord  chose  his  people  at  the  first  in  the  exercise 
of  his  sovereign  will.  He  loved  them  then  because  he  will  have  com- 
passion on  whom  he  will  have  compassion."  He  then  united  them  to 
Christ,  and  viewing  them  as  Christ's  bride,  beholding  them  as  members 
of  Jesus'  body,  he  loved  them  with  divine  complacency:  ,the  love  not 
springing  from  anything  in  them,  but  altogether  from  that  which  is 
within  himself  and  in  his  own  dear  Son ;  a  causeless  love,  so  far  as 
outward  causes  are  concerned,  caused  only  by  the  fact  that  God  in  his 
nature  and  essence  is  love. 

As  this  love  was  uncreated,  so  it  is  self -sustaining .  It  is  like  the 
Deity  itself.  It  borrows  nothing  from  without,  it  bears  its  life  and 
strength  within  its  own  bowels.  The  Lord  loves  you  not  to-day.  Christian, 
because  of  anything  you  are  doing,  or  being,  or  saying,  or  thinking, 
but  he  loves  you  still,  because  his  great  heart  is  full  of  love,  and  it 
runneth  over  to  you.  I  do  rejoice  to  think  that  this  love  sits  on 
no  precarious  throne,  nor  borrows  leave  to  be.  It  lives,  and  shall  live 
as  long  as  God  lives.  None  shall  separate  us  from  the  love  of  God 
which  is  in  Christ  Jesus  our  Lord,  and  so  long  as  God  exists,  this  fire 
of  love,  fed  upon  its  own  fuel,  unsupplied  by  any  human  hand,  shall 
continue  still  to  flame  forth  towards  the  chosen  seed. 

This  love  too,  it  is  sweet  to  remember,  is  utterly  unlounded  and 
altogether  'unequalled.  You  cannot  say  of  God's  love  it  has  gone 
thereto,  but  it  shall  go  no  further.   It  is  impossible  to  conceive  a  point 


THE  PERFUMING  OF  THE  HEART. 


497 


beyond  its  glorious  tide;  but  if  there  were  such  a  point,  it  v^^ould  yet 
reach  it,  for  the  love  of  God  glories  to  be  without  limit  of  any  kind 
towards  his  people.  He  loves  us  much  better  than  we  love  our 
children,  for  we  often  love  them  so  badly  that  we  bring  them  up 
to  evil,  and  we  tolerate  them  in  sin.  He  loves  us  better  tfian  we  love 
ourselves,  for  self-love  it  is  that  ruins  us;  but  God's  love  it  is  that 
saves  us,  and  lifts  us  up  to  heaven  and  to  perfection.  There 
is  no  love  that  can  any  more  be  compared  with  God's,  than  the 
faint  gleam  of  a  candle  can  be  likened  to  the  blaze  of  the  sun  at 
noonday.  He  loves  his  people  so  much  that  he  gives  them  all  that  he 
hath.  "^Earth,  with  all  its  providential  arrangements,  he  consecrateth 
to  them,  that  all  things  may  work  together  for  their  good.  Heaven  itself 
he  gives  them,  and  since  he  wills  it  so,  they  shall  even  sit  upon  the  throne 
of  Christ,  to  reign  with  him.  xis  for  his  own  Son,  his  choicest  and 
greatest  treasure,  a  treasure  the  like  of  which  heaven  and  earth  could  not 
match,  God  spared  not  his  own  Son,  but  freely  delivered  him  up  for 
us  all;  how  shall  he  not  with  him  also  freely  give  us  all  things?"  The 
divine  love  has  no  shore.  Enterprising  mariner,  thy  thought  may 
spread  its  sail  and  catch  the  favouring  wind  of  the  eternal  Spirit,  but  if 
thou  shalt  fly  on,  and  on,  for  ever  and  for  ever,  over  ceaseless  waves  of 
new  discovery,  yet  shalt  thou  never  find  a  limit  either  to  the  infinite 
God,  or  to  his  infinite  love,  for  the  two  are  as  one.  As  the  Father  hath 
loved  Christ,  even  so  hath  he  loved  his  people,  and  herein  let  them 
rejoice,  for  they  rest.  A  love  without  a  parallel !  Blessed  be  God  for  it. 

So,  beloved,  let  us  reflect  too,  that  this  love  is  imvarying  and  unsleep^ 
ing.  He  never  loves  them  less,  he  cannot  love  them  more.  Grod  loveth 
each  one  of  his  people  as  much  as  if  there  were  only  that  one  created 
being  in  all  heaven  or  earth,  and  as  if  there  were  no  other  object  for 
him  to  set  his  love  upon.  For  the  multiplicity  of  the  saints  doth  not 
diminish  the  infinite  love  which  each  one  enjoys.  The  Lord  would  not 
love  better  the  one  only  redeemed  one,  if  but  one  had  been  bought  with 
blood,  than  he  loveth  each  one  ransomed  from  the  fall.  A  greater 
excess  of  love  there  cannot  be;  God  loveth  his  people  with  all  his 
heart :  diminution  of  love  there  shall  not  be,  for  he  hath  said  that  there 
is  neither  variableness  nor-  shadow  of  a  turning  with  the  Father  of 
lights.  He  changeth  not,  therefore  the  sons  of  Jacob  are  not  consumed. 
Brethren,  how  sweet  it  is  to  think  that  though  a  mother's  love  towards 
a  child  cannot,  when  her  weariness  has  worn  her  out,  keep  her  awake 
every  night  when  the  child  is  sick — and  perhaps  the  little  one  may  be 
in  want  while  the  mother  necessarily  is  asleep — yet  this  can  never 
happen  to  our  God.  No  fatigue,  no  exhaustion,  no  faintness,  can  ever 
make  a  pause  in  the  Lord's  loving  oversight  of  the  saints.  Never  for  a 
single  moment  does  he  forget  his  church.  His  heart  alw^ays  beats  high 
towards  liis  chosen,  and  at  every  moment  he  showeth  himself  strong 
\ov  the  defence  of  those  that  trust  him.  If  there  were  a  minute  in  which 
God  left  you,  child  of  God,  you  might  indeed  be  wretched  ;  but  since 
there  is  no  such  period,  rejoice  exceedingly  in  the  daily  presence  of  your 
heavenly  Father,  and  endeavour  to  walk  worthy  of  it.  Let  every  day 
be  a  holy  day  bright  with  the  light  of  this  constant  love.  Put  on  your 
garments  as  though  they  were  priestly  vestments;  go  forth  to  your  daily 
labour  as  to  sacerdotal  service;  go  to  your  house  as  to  a  temple;  come 


498 


]\rETROPOLITAN  TABERNACLE  PULriT. 


hither  to  the  assembly  of  God's  saints  like  a  great  conoTe;];ation  of 
priests,  who  come  together  on  the  feasts  of  the  Most  High  to  offer 
sacrifices  to  their  ever  present  God.  Well  may  you  into  "whose  eyes 
this  love  has  gleamed,  and  upon  whose  hearts  the  divine  warmth 
of  this  love  is  perpetually  streaming,  live  after  a  nobler  fashion  than 
the  common  herd  of  men. 

Lastly  upon  this  matter  of  the  love  of  God,  we  triumphantly  believe 
that  it  is  undying  and  im failing,  God  will  never  cease  to  love  the  objects 
of  his  choice.  They  shall  grow  grey  with  age,  but  not  his  love.  They 
shall  live  on  when  this  poor  earth  has  melted,  and  the  elements  have 
dissolved,  but  his  love  shall  remain  with  them ;  it  shall  not  perish  in 
the  conflagration,  nor  shall  the  covenant  of  his  grace  be  consumed. 
They  shall  live  on  when  the  universe  has  gone  back  to  its  original 
nothingness,  if  so  the  Lord  ordaineth  it,  but  in  the  eternities  to  come 
still  shall  that  love  of  God  be  ever  fresh  and  ever  new.  To  my  mind, 
it  always  seems  to  be  the  very  sweetest  part  of  the  gospel,  that  when 
the  love  of  God  has  once  been  shed  abroad  in  a  man's  soul,  and  he  has 
I'eally  enjoyed  it,  and  known  by  the  witness  of  the  Holy  Ghost  that  he 
is  the  object  of  the  divine  affection,  there  is  no  fear  that  he  shall  ever 
be  driven  from  the  divine  presence,  or  become  an  outcast  and  an  apostate; 
for  whom  Jesus  loves  he  loveth  even  to  the  end.  He  keepeth  the  feet 
of  his  saints;  none  of  those  that  trust  in  him  shall  be  desolate.  He 
gives  unto  his  sheep  eternal  life,  and  they  shall  never  perish,  neither 
shall  any  pluck  them  out  of  his  hand.  Because  I  live  ye  shall  live 
also,"  saith  he.  Oh,  precious  truth,  the  very  marrow  and  fatness  of  the 
word  of  God  !  May  you  have  the  grace  to  feel  it,  as  well  as  believe  it, 
to  rejoice  in  it  as  well  as  understand  it,  and  so  may  the  love  of  God  be 
shed  abroad  in  your  heart  by  the  Holy  Ghost  which  he  hath  given 
unto  you. 

II.  The  love  of  God  is  shed  abroad. 

Shall  we  try  to  illustrate  these  words  by  common  things  ?  Here  is  an 
alabaster  box  of  very  precious  ointment,  it  holds  within  the  costly 
frankincense  of  the  love  of  God :  but  we  know  nothing  of  it,  it  is  closed 
up,  a  mystery,  a  secret.  The  Holy  Spirit  opens  the  box,  and  now  the 
fragrance  fills  the  chamber  wherein  the  ten  thousand  times  ten  thousand 
of  the  elect  are  sitting,  for  now  the  love  is  shed  abroad  ;  every  spiritual 
taste  perceives  it,  heaven  and  earth  are  perfumed  with  it.  Frequently 
at  the  great  Eoman  games  the  emperors,  in  order  to  gratify  the  citizens 
of  Rome,  would  cause  sweet  perfumes  to  be  rained  down  upon  them 
through  the  awning  which  covered  the  amphitheatre.  Behold  the  vases, 
the  huge  vessels  of  perfume !  yes,  but  there  is  nought  here  to  delight 
you  so  long  as  the  jars  are  sealed;  but  let  the  vases  be  opened,  and  the 
vessels  be  poured  out,  and  let  the  drops  of  perfumed  rain  begin  to 
descend,  and  every  one  is  refreshed  and  gratified  thereby.  Such  is  the 
love  of  God.  There  is  a  richness  and  a  fulness  in  it,  but  it  is  not 
perceived  till  the  Spirit  of  God  pours  it  out  like  a  rain  of  fragrance 
over  the  heads  and  hearts  of  all  the  living  children  of  God.  See,  then, 
the  need  of  having  the  love  of  God  shed  abroad  in  the  heart  by  the  Holy 
Ghost  ! 

Observe  that  no  one  can  shed  abroad  the  love  of  God  in  the  heart 
but  the  Holy  Ghost.    It  is  he  that  first  puts  it  there.    Men  live  in 


THE  PERFUMING  OF  THE  HEART. 


499 


neglect  of  this  love  till  he  first  impresses  them  with  a  sense  of  the  value 
of  it ;  and  they  continue  to  seek  after  it  in  vain  till  he  opens  the  door 
and  introduces  them  into  the  secret  chamber  of  its  mystery.  It  is  the 
Holy  Ghost  who  educates  us  in  the  art  of  divine  love.  Not  a  letter  can 
we  read  in  God's  love-book  till  we  are  taught  of  the  Holy  Ghost.  He 
is  the  great  Master  of  the  house,  the  great  Steward  bringing  forth  the 
precious  things  of  God  to  our  souls.  No  man  can  say  that  Jesus  is 
the  Christ  but  by  the  Holy  Ghost,  much  less  can  a  man  be  assured  that 
he  is  the  object  of  eternal  love  but  by  a  revelation  made  to  him  by 
the  Holy  Spirit  who  makes  this  delightful  truth  clear  to  his  mind. 

Do  you  enquire  in  what  way  is  the  love  of  God  shed  abroad  ?  I 
reply,  that  to  the  best  of  my  knowledge  and  experience,  the  gracious 
operation  is  somewhat  upon  this  wise.  The  Holy  Spirit  enables  the 
man  to  be  assured  that  he  is  an  object  of  the  divine  love  in  the  first 
place.  The  man  comes  to  the  cross  as  a  guilty  sinner,  looks  up  to  the 
five  wounds,  those  dear  founts  of  pardoning  grace,  trusts  himself  in 
the  living  Saviour's  hands,  and  then  he  cries,  ''I  am  saved,  for  I  have 
God's  promise  to  that  effect.  Now,  since  I  am  saved,  I  must  have  been 
the  object  of  the  Lord's  love;  there  must  have  been  a  marvellous  love 
which  gave  that  blessed  Son  of  God  to  bleed  for  me."  The  man  does 
not  doubt  it,  he  is  assured  of  it  in  his  own  spirit,  and  then  the  Spirit 
of  God,  whose  operations  are  far  beyond  all  our  knowledge,  confirms  the 
testimony  of  his  conscience.  We  need  not  attempt  to  comprehend 
the  working  of  the  Holy  Spirit,  for  as  we  know  not  even  how  the  wind 
bloweth,  much  less  shall  we  know  how  the  Comforter  works;  but 
this  we  know,  that  he  adds  a  confirmatory  testimony  to  the  witness 
of  our  own  hearts,  he  be^^eth  witness  with  our  spirits  that  we  are  born 
of  God,  and  so  we  become  infallibly  and  beyond  all  possibility  of  mistake 
assured  that  the  love  of  God  is  ours,  and  that  we  have  a  part  and  an 
interest  in  it. 

Then,  the  next  thing  the  Spirt  of  God  doth,  is  to  make  the  man 
clearly  understand  what  kind  of  love  this  is  which  God  giveth  to  him. 
He  leads  him  not  all  at  once,  perhaps,  but  by  degrees,  into  all  truth. 
He  takes  of  the  things  of  Christ  and  reveals  them  to  the  believer's 
heart,  till  the  believer  understands  that  this  love  of  God  to  him  is  such 
a  love  as  I  have  been  describing  just  now.  He  clearly  perceives 
Jehovah's  love  in  its  length,  and  breadth,  and  height,  and  wonders  at 
it  for  all  the  marvels  which  it  has  wrought.  This  admirable  enlighten- 
ment is  no  small  part  of  the  shedding  abroad  of  the  love  of  God.  A 
man  must  know  before  he  can  enjoy,  and  in  proportion  as  the  eyes 
^f  his  understanding  are  opened  will  he  be  able  to  enter  into  the  de- 
lightful experience  of  the  secret  love  of  Jesus. 

But  then  comes  the  point — the  essence  of  the  matter — the  Holy 
ipirit  enables  the  soul  to  meditate  upon  this  love,  casts  out  the  cares 
of  the  world,  lifts  it  up  above  doubts  and  fears,  and  temptations, 
makes  a  blessed  quiet,  a  divine  Sabbath  within  the  heart,  and  then 
the  man,  while  he  meditates,  finds  a  fire  begins  to  burn  within  his 
gcul.  Meditating  yet  more,  he  is  as  it  were  carried  off  his  feet,  lifted 
up  from  the  things  of  earth.  Meditating  still,  and  considering,  and 
weighing,  he  comes  to  be  in  an  amazement,  he  marvels,  he  is  astonished, 
and  then  he  is  filled  with  strong  emotion.    He  is  devoutly  grateful. 


500 


METROPOLITAN  TABERNACLE  PULPIT. 


Blessed  be  the  Lord,"  saith  he,  ''who  hath  remembered  my  low 
estate,  and  hath  loved  one  so  unworthy."  He  breaks  out  into  a  soiio- 
like  that  of  the  Virgin, ''  My  soul  doth  magnify  the  Lord,  and  my 
spirit  hath  rejoiced  in  God  my  Saviour."  Then  while  gratitude  is 
still  within  his  soul,  a  divine  resignation  to  all  the  Master's  will  keeps 
rule  within  him.  Jehovah  loves  me,  then  what  matters  though  every 
bone  should  ache,  and  the  heart  should  throb,  and  the  head  be  heavy? 
What  matters  though  the  cottage  wall  be  bare,  and  the  table  be  but 
scantily  furnished  ?  my  Father,  do  thou  as  thou  wilt.  Then  follows  a 
rapturous  leaping  over  this  devout  calm,  a  joy  unutterable,  next  akin 
to  heaven  fills  the  heart ;  and  this  joy  sometimes  takes  the  character 
of  ecstasy,  until  whether  the  man  is  in  the  body  or  out  of  the  body,  he 
cannot  tell,  God  knoweth.  Then  if  he  be  alone  perhaps  time  flies*^  and 
he  seems  to  anticipate  eternity,  forgetting  the  lapse  of  hours ;  and  if  he 
be  in  company  with  others,  his  lips  teach  many,  his  w^ords  are  better 
than  pearls,  and  his  sentences  than  strings  of  coral.  The  Master's 
love  makes  him  to  wear  a  brightness  about  his  countenance  and  a  trans- 
figuration glory  about  his  character  which  others  who  have  tasted  of 
the  like  understand,  but  which  to  the  worldling  seemeth  to  be  the 
effect  of  madness  or  of  drunkenness  with  new  wine,  like  that  of  the 
famous  Pentecostal  morning.  Yes,  brethren  and  sisters,  if  you  know 
what  it  is  to  have  the  love  of  God  shed  abroad  in  your  "^hearts  by 
the  Holy  Ghost,  you  will  perhaps  wonder  that  I  cannot  paint  it 
better,  but  I  would  like  any  of  you  to  try.  You  shall  find  it  far  easier 
to  enjoy  it  than  to  depict  it,  for  this  seemeth  to  me  to  be  one  of  those 
things  in  its  heights  and  depths  which  it  were  almost  unlawful  for  a  man 
to  utter.  This  master-thought  of  Jehovah's4ove  to  us,  beareth  us  as 
on  eagles'  wings,  takes  us  up  beyond  the  smoke  and  din  and  dust  of 
this  poor  world,  sets  us  in  the  heavenly  places  at  the  right  hand  of 
Christ,  enthrones  us,  puts  a  crown  upon  our  head,  ennobles  us,  wraps 
us  about  with  the  white  linen  that  we  are  to  wear  for  ever;  makes  us, 
while  yet  we  are  poor,  to  be  as  angels  in  the  midst  of  the  sons  of  men. 
The  Lord  give  us  this  soul-elevating  influence  more  and,  more.  May 
this  transcendent  experience  be  our  constant  and  daily  enjoyment,  so 
shall  we  be  ripening  for  heaven,  and  it  will  not  be  long  before  the 
gates  of  pearl  shall  open  to  admit  us  into  the  presence  of  God,  for 
which  this  experience  is  a  most  fitting  preparation. 

III.  Lastly,  this  inexpressible  sweetness  of  which  we  have  spoken 
becomes  the  confirmation  of  our  hope. 

Hope  rests  itself  mainly  upon  that  which  is  not  seen;  it  builds 
itself  upon  the  promise  of  God,  whom  eye  hath  not  beheld.  Still  it  is 
exceedingly  sweet  to  us  while  we  are  in  this  body,  if  we  receive  some 
evidence  and  token  of  divine  love  which  we  can  positively  enjoy  even 
now.  You  recollect  Master  Bunyan  in  the  Pilgrim,  how  he  writes  the 
dialogue  which  took  place  when  the  Pilgrim  was  met  by  Atheist. 
Atheist  snaps  his  fingers,  and  he  cries,  with  jeer  and  laugh,  Ye  fools, 
ye  are  seeking  for  a  New  J  erusalem ;  there  is  no  such  place.  I  have 
been  seeking  this  city  these  twenty  years,  but  find  no  more  of  it  than  I 
did  the  day  I  first  set  out.  I  tell  you  there  is  no  such  thing  as  a 
world  beyond  the  stream,  there  are  no  harps  of  gold,  no  brightness— 
you  are  deceived  men."  /'But,"  said  Hopeful,    how  say  you  so,  did 


THE  PERFUMING  OF  THE  HEART. 


501 


we  not  see  the  gate  of  the  city  from  the  Delectable  Mountains  V*  He 
might  have  added,  "  I  do  remember  when  I  stood  with  the  shepherds 
on  the  top  of  Mount  Clear  that  I  saw  the  city,  I  looked  through  the 
telescope,  and  I  saw  it,  and  therefore  I  am  not  deceived,  but  I  follow 
after  that  which  mine  eyes  have  gazed  upon."  See  you  then  how  the 
present  enjoyments  of  divine  love  in  the  soul  become  to  us  arguments 
for  the  reality  of  the  things  which  we  are  hoping  for,  and  our  hope  is 
not  ashamed,  because  God  gives  to  us,  even  here,  such  emotions  of 
spiritual  delight,  that  we  anticipate  the  raptures  of  the  hereafter,  and  - 
confidently  press  forward  to  reach  the  promised  rest.  Why,  blessed 
be  God,  there  are  some  of  us  who  do  not  want  Butler's  Analogy,  or 
Pale/s  evidences,  to  back  our  faith ;  we  have  our  own  analogy  and 
our  ovm  evidences  within  our  own  souls,  vsritten  by  the  Holy  Spirit 
on  the  day  when  we  tasted  that  the  Lord  is  gracious.  No  Jesus  Ohrist! 
with  whom  then  have  we  spoken  all  these  years,  and  upon  whose  bosom 
have  we  leaned  ?  No  Holy  Spirit !  what  mysterious  agency  then  is  that 
which  strings  the  chords  of  our  soul,  and  fetches  superhuman  music 
from  them,  causing  us  to  delight  in  sublime  and  celestial  themes  to 
which  once  we  were  strangers?  What  is  that  power  which  casts  us  down 
to  the  earth  in  solemn  awe  ot  the  Great  Invisible,  and  then  again  bears 
us  out  of  ourselves  up  to  the  seventh  heaven  ?  No  Father  God  !  Tell 
not  his  children  so  barefaced  a  lie!  It  was  not  long  ago,  I  am  informed, 
that  a  certain  infidel  lecturer  gave  an  opportunity  to  persons  to  reply 
to  him  after  the  lecture,  and  he  was  of  course  expecting  that  some 
young  men  would  rise  to  bring  the  general  arguments  for  Christianity 
which  he  was  quite  prepared  to  overturn  and  laugh  at.  But  an  old 
lady,  carrying  a  basket,  and  wearing  an  ancient  bonnet,  and  altogether 
dressed  in  the  antique  fashion,  which  marked  both  her  age  and  her 
poverty,  came  on  the  platform.  Putting  down  her  basket  and  umbrella, 
she  began,  and  said,  "  I  paid  threepence  to  hear  of  something  better 
than  Jesus  Christ,  and  I  have  not  heard  it.  Now  let  me  tell  you  what 
religion  has  done  for  me,  and  then  tell  me  something  better,  or  else  you 
you've  cheated  me  out  of  the  threepence  which  I  paid  to  come  in. 
Now,"  she  said,  "  I've  been  a  widow  forty  years,  and  I  had  ten  children, 
and  I  trusted  in  the  Lord  Jesus  Christ  in  the  depth  of  poverty,  and  he 
appeared  for  me  and  comforted  me,  and  helped  me  to  bring  up  my 
children  so  that  they  have  grown  up  and  turned  out  respectable.  I  was 
often  very  sore  pressed,  but  my  prayers  were  heard  by  my  Father  in 
heaven,  and  I  was  always  delivered.  Now  you  are  going  to  tell  me 
something  better  than  that ;  better  for  a  poor  woman  like  me  !  I  have 
been  to  the  Lord  sometimes  when  I've  been  very  low  indeed,  and  there's 
been  scarcely  anything  for  us  to  eat,  and  I've  always  found  his 
providence  has  been  good  and  kind  to  me.  And  when  I  lay  very 
sick,  I  thought  I  was  dying,  and  my  heart  was  ready  to  break  at 
leaving  my  poor  fatherless  little  ones,  and  there  was  nothing  kept  me 
up  but  the  thought  of  Jesus  and  his  faithful  love  to  my  poor  soul, 
and  you  tell  me  it  was  all  a  mistake.  Now,  tell  me  something  better, 
or  else  why  do  you  cheat  us  of  these  threepences  ?  Tell  us  something 
better."  Well,  poor  soul,  the  lecturer  was  a  good  hand  at  an  argument, 
Imt  such  a  mode  of  controversy  was  novel,  and  not  readily  met,  and 
therefore  he  gave  up  the  contest,  aud  merely  said,  really  the  dear  old 


502 


METROPOLITAN  TABERNACLE  PULPIT. 


woman  was  so  happy  in  her  deception,  he  should  not  like  to  undeceive 
her.  ^'  No,"  she  said,  that  won't  do.  Facts  are  facts.  Jesus  Christ 
has  been  all  this  to  me,  and  I  could  not  sit  down  in  the  hall  and  hear 
you  talk  against  him  without  coming  and  saying  this,  and  asking  you 
whether  you  could  tell  me  something  better  than  what  he  has  done 
for  me.  I've  tried  and  proved  him,  and  that's  more  than  you  have." 
Ah  !  it  is  that ;  it  is  the  testing  and  proving  of  God  ;  it  is  the  getting 
the  love  really  shed  abroad  in  the  heart  by  the  Holy  Ghost  which 
affords  us  an  argument  which  cannot  be  answered.  Experience  is  the 
iron  file  against  which  the  viper  breaks  his  teeth,  but  cannot  prevail. 
God  gives  us  even  here  a  foretaste  of  heaven's  supernatural  enjoyment, 
in  the  forms  of  peace,  calm,  bliss,  exultation,  delight.  This  may  seem 
fanatical  talk  to  some,  and  a  mere  dream  to  others  ;  but,  sirs,  we  are 
as  honest  men  as  you  are,  and  we  as  much  claim  to  be  believed  when 
we  assert  that  we  enjoy  these  things  as  you  claim  our  credence  when 
you  make  an  assertion.  And  if  this  convince  you  not,  and  you  still 
doubt  us,  rest  assured  that  it  convinces  us,  and  that  shall  suffice.  The 
love  of  God  shed  abroad  in  the  heart  makes  our  hope,  so  that  it  is 
not  ashamed. 

See,  bretliren,  the  love  of  God  is  often  shed  abroad  in  the  heart  when 
we  are  very  sick.  When  pain  is  most  severe,  joy  has  often  been  at  its 
fullest.  This  love  has  come  to  paupers  in  the  union  house,  and  turned 
the  workhouse  into  a  palace.  It  has  come  to  the  dying  in  the  hospitals, 
and  made  the  wards  to  ring  with  heavenly  music.  It  has  come  to  some 
of  us  in  nights  of  the  deepest  depression  through  which  the  human 
mind  could  pass,  and  it  has  lifted  us  right  up  out  of  the  mist  and  the 
cloud,  and  set  us  in  the  sunlight  of  God.  Now,  these  things  coming  at 
such  times  tend  greatly  to  make  the  child  of  God  feel  that  his  hope  is 
as  sure  in  the  dark  as  it  is  in  the  light,  and  that  he  can  trust  his  God 
though  all  things  should  seem  to  belie  the  promise.  These  things  are 
of  such  an  elevated  nature  that  they  help  to  maintain  an  elevated  hope. 
If  our  comforts  were  gross  and  carnal,  to  be  received  by  the  mouth  or 
by  the  ear,  of  what  service  would  they  be  to  that  high  and  holy  hope 
which  comes  from  God  himself?  But  the  enjoyments  of  which  I  have 
been  speaking  in  the  reception  of  the  divine  love  in  the  heart,  are  so 
elevating  that  they  precisely  suit  the  character  of  our  hope,  and  out- 
hope  is  confirmed  thereby.  For,  beloved,  a  sense  of  the  love  of  God 
confirms  everything  that  we  hope  for.  For,  if  God  loves  me,  then  I  am 
forgiven;  if  God  loves  me,  then  I  am  secure;  if  God  loves  me,  then  my 
circumstances  are  well  ordered;  if  God  loves  me,  then  he  will  bear  me 
through  my  trials ;  if  God  loves  me,  then  he  will  keep  me  from  the  touch 
of  sin;  if  God  loves  me,  he  will  not  suffer  temptation  to  overcome 
me,  but  he  will  keep  me  pure  and  holy,  and  receive  me  to  himself  at  the 
last;  if  God  loves  me,  then  the  heaven  which  he  has  prepared  for  his 


THE  PERFUMING  OF  THE  HEART. 


503 


people  must  be  mine,  and  with  those  that  have  gone  before,  I  shall  see 
his  face,  I  shall  drink  draughts  of  his  love,  and  be  with  him  for  ever 
and  ever.  Like  a  master-key  that  locks  up  every  lock  in  the  house,  so 
does  the  sense  of  the  love  of  God  lock  up  every  treasure  in  the  covenant 
of  grace ;  and  if  we  have  it  within  us  it  affords  us  admission  to  every 
blessed  thing,  so  that  we  may  take  at  our  will,  and  rejoice  in  God  on 
account  of  it. 

Now  I  have  no  more  to  say  upon  this  point,  upon  which  I  have 
spoken  so  exceedingly  feebly  to  my  own  consciousness,  but  I  would  to 
God  that  you  all  knew  even  the  little  that  I  can  tell  you  spiritually. 
To  hear  of  divine  love  with  the  ear  is  nothing,  it  is  like  the  rattle  of  the 
dishes  in  the  ear  of  a  hungry  man  when  there  is  nought  given  to  him  to 
feed  on.  To  understand  this  theoretically  is  nothing,  it  is  like  being  able 
to  cast  up  thousands  of  pounds  upon  the  slate,  but  having  not  a  farthing  in 
the  purse.  My  dear  hearer,  what  is  your  hope  ?  What  are  you  resting 
upon  ?  Has  your  hope  anything  to  do  with  the  love  of  God  shed  abroad 
in  your  heart  by  the  Holy  Ghost?  Depend  upon  it,  if  your  hope  is  founded 
on  anything  that  you  have  done  for  yourself,  or  that  any  man  may  do  for 
you,  it  will  not  excite  in  your  soul  a  sense  of  the  love  of  God.  The  thought 
of  it,  if  it  be  a  mere  ceremonial  hope,  will  excite  no  such  emotions  as 
those  I  have  described.  But  if  your  hope  be  true  and  genuine,  fixed 
on  the  Rock  of  Ages,  built  on  the  substitutionary  sacrifice  of  Jesus 
Christ,  then  the  thought  of  that  hope  will  make  you  love  God,  and  a 
sense  of  God's  love  to  you  will  sway  you  to  obedient  service.  Such  a 
hope  will  endure  the  trial  hour,  but  no  other  hope  will. 

And  what  will  you  do  if  your  hope  shall  fail  you?  if  at  last  you  are  made 
ashamed  of  your  hope  ?  0  see  then,  sirs,  see  then  the  overwhelming 
downf^P  which  awaits  vou  !  The  house  was  hastily  built,  it  was  fair 
and  lofty,  with  many -coloured  windows,  and  fine  gables  and  rare  orna- 
ments. But  the  floods  are  out,  the  rain  descends,  the  wind  blows,  and 
where  is  the  palace  now  ?  Its  foundation  was  on  the  sand,  and  it  is  gone 
like  a  dream.  See  the  fragments  of  it  floating  down  the  torrent,  while 
the  owners  are  washed  away  and  lost.  And  so  shall  it  be  with  your  fine 
hopes,  0  self-righteous  or  careless.  0  build  on  the  rock,  on  the  rock 
of  what  Christ  has  done  :  build  with  a  humble  faith,  build  with  an 
earnest  love :  build  not  with  wood,  hay,  and  stubble,  but  build  with 
gold,  and  silver,  and  precious  stones  of  love,  and  trust,  and  holy  fear. 
And  when  the  deluge  comes,  you  shall  laugh  at  it  and  sing  in  the  midst 
of  storm,  for  God  is  your  preserver,  and  under  his  wings  shall  you 
trust. 

Ah,  I  would  that  everyone  now  listening  to  this  voice  could  enter 
into  so  bright  a  hope,  and  enjoy  such  a  love.  And  if  they  long  to  do 
so,  behold  the  open  door !  The  entrance  into  a  good  hope  is  by  the  door  of 
divine  love;  and  would  you  see  divine  love,  there  it  shines  in  its 


504 


METROPOLITAN  TABERNACLE  PUTjPIT. 


resplendence  on  yonder  cross  where  the  Son  of  God,  made  flesh,  gave  his 
hands  to  the  nails,  and  his  feet  to  be  fastened  to  the  wood.  There  where 
every  nerve  is  a  road  for  the  hot  feet  of  pain  to  travel  on,  where  his  whole 
body  is  tortured  with  pangs  unutterable,  and  the  soul  pressed  as  beneath 
the  feet  of  Deity,  in  the  winepress  of  eternal  wrath,  there,  sinner,  there  is 
your  hope.  Not  your  tears,  but  Ms  blood ;  not  your  sufferings,  but  his 
woes ;  not  your  penance,  but  his  agonies ;  not  your  life  nor  your  death, 
but  his  life  and  death.  0  look  to  him!  "  There's  life  in  a  look  at 
the  crucified  One."  Guilty  one,  depraved  one,  thou  all  but  damned 
one,  look  through  the  mists  of  Satan's  temptations,  and  the  dews  of 
your  tears,  look  to  Jesus  dying  on  Calvary,  and  thou  shalt  live  this  day. 
God  help  thee  of  his  blessed  Spirit  so  to  look— thine  shall  be  the 
salvation,  and  his  the  honour  of  it.   Amen  and  Amen. 


POBTION  OF  SCRIPTURB  ReAD  BEFORE  SeRMON. — EomauS  *  . 


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THE  ANCHOR 


Delivered  on  Lord's-Day  Morning,  May  21st,  1876,  by 

C.  H.  SPURGEON, 

AT   THE   METROPOLITAN   TABERNACLE,  NEWINGTON, 


"Wherein  God,  willing  more  abundantly  to  shew  unto  the  heirs  of  promise  the 
immutability  of  his  counsel,  confirmed  it  by  an  oath :  that  by  two  immutable  things, 
in  which  it  was  impossible  for  God  to  lie,  we  might  have  a  strong  consolation,  who 
have  fled  lor  refuge,  to  lay  hold  upon  the  hope  set  before  us  :  which  hope  we  have 
as  an  anchor  of  the  soul,  both  sure  and  stedfast,  and  which  enter eth  into  that  within 
the  veil ;  whither  the  forerunner  is  for  us  entered,  even  J esus,  made  an  high  priest 
for  ever  after  the  order  of  Melchisedec." — Hebrews  vi.  17 — 20. 

Faith  is  the  divinely-appointed  way  of  receiving  the  blessings  of  grace. 
"  He  that  believeth  shall  be  saved,"  is  one  of  the  main  declarations  of  the 
gospel.  The  wonders  of  creation,  the  discoveries  of  revelation,  and  the 
movements  of  providence  are  all  intended  to  create  and  foster  the  prin- 
ciple of  faith  in  the  living  God.  If  God  reveals  aught  it  is  that  we 
should  believe  it.  Of  all  the  books  of  Holy  Scripture  it  may  be  said, 
these  are  written  that  ye  might  believe,  and  that  believing  ye  might 
have  life.'*  Even  if  God  conceals  anything,  it  is  that  we  may  be  able  to 
confide  in  him ;  since  what  we  know  yields  but  httle  space  for  trust 
compared  with  the  unknown.  Providence  sends  us  divers  trials,  aE 
meant  to  exercise  and  increase  our  faith,  and  at  the  same  time  in  answer 
to  prayer  it  brings  us  varied  proofs  of  the  divine  faithfulness  which  serve 
as  refreshments  to  om^  faith.  Thus  the  works  and  the  words  of  God  co- 
operate to  educate  men  in  the  grace  of  faith.  You  might  imagine, 
however,  from  the  doctrine  of  certain  teachers  that  the  gospel  was  "  Who- 
soever doubts  shall  be  saved,"  and  that  nothing  could  be  more  useful  or 
honourable  than  for  a  man's  mind  to  hang  in  perpetual  suspense,  sure  of 
nothing,  confident  of  the  truth  of  no  one,  not  even  of  God  himself.  The 
Bible  raises  a  mausoleum  to  the  memory  of  its  heroes,  and  writes  upon  it 
as  their  epitaph  "these  all  died  in  faith";  but  the  modern  gospel  derides 
faith,  and  sets  up  instead  thereof  the  new  virtue  of  keeping  abreast  with 
the  freshest  thought  of  the  age.  That  simple  trust  in  the  truthfulness 
of  God's  word,  which  our  fathers  inculcated  as  the  basis  of  all  religion, 
would  seem  to  be  at  a  discount  now  with  "men  of  mind  "  who  are  able 
to  cope  with  "modern  thought."  Shame  upon  professed  ministers  of 
No.  1,294 


278 


METROPOLITAN  TABERNACLE  PULriT. 


Christ  that  some  of  these  are  worshipping  at  this  shrine,  and  are  labour- 
ing after  the  repute  of  being  intellectual  and  philosophical  by  scattering 
doubts  on  all  sides.  The  doctrine  of  the  blessedness  of  doubt  is  as  opposed 
to  the  gospel  of  Jesus  Christ  as  darkness  is  to  light,  or  Satan  to  Christ 
himself ;  it  is  invented  as  a  quietus  to  the  consciences  of  those  proud 
men  who  refuse  to  yield  their  minds  to  the  rule  of  God. 

Have  faith  in  God,  for  faith.,  is  in  itself  a  virtue  of  the  highest  order. 
No  virtue  is  more  truly  excellent  than  the  simple  confidence  in  the 
Eternal  which  a  man  is  helped  to  exhibit  by  the  grace  of  the  Holy  Spirit. 
Nay,  not  only  is  faith  a  virtue  in  itself,  but  it  is  the  mother  of  all  virtues. 
He  that  believeth  becomes  strong  to  labour,  patient  to  suflPer,  fervent  to 
love,  earnest  to  obey,  zealous  to  serve.  Faith  is  a  root  from  which  may 
grow  all  that  can  adorn  the  human  character.  So  far  from  being  opposed 
to  good  works,  it  is  the  ever-flowing  fountain  from  whence  they  proceed. 
Take  faith  away  from  the  professed  Christian  and  you  have  cut  the 
sinew  of  his  strength,  like  Samson  you  have  shorn  him  of  his  locks,  and 
left  him  with  no  power  either  to  defend  himself  or  to  conquer  his  foes. 
"The  just  shall  Hve  by  faith," — faith  is  essential  to  the  vitality  of 
Christianity,  and  any  thing  which  weakens  that  faith  weakens  the  very 
mainspring  of  spiritual  power.  Brethren,  not  only  does  our  own  experi- 
ence teach  us  this,  and  the  word  of  God  declare  it,  but  the  whole  of 
human  history  goes  to  show  the  same  truth.  Faith  is  force.  Why,  even 
when  men  have  been  mistaken,  if  they  have  believed  the  mistake  they 
have  displayed  more  power  than  men  who  have  have  known  the  truth, 
but  have  not  heartily  beheved  it;  for  the  force  that  a  man  hath  in  dealing 
with  his  fellow  men  lies  very  much  in  the  force  of  conviction  which  his 
behefs  have  over  his  own  soul.  Teach  a  man  the  truth  so  that  his  whole 
heart  believes  in  it,  and  you  have  given  him  both  the  fulcrum  and  the 
lever  with  which  he  may  move  the  world.  To  this  very  moment  the 
whole  earth  is  tremulous  like  a  mass  of  jelly  beneath  the  tread  of  Luther, 
and  why?  Because  he  was  strong  in  faith.  Luther  was  a  living  believer, 
and  the  schoolmen  with  whom  he  had  to  contend  were  mere  disputers, 
and  the  priests,  and  cardinals,  and  popes  with  whom  he  came  into  contact 
were  mere  traders  in  dead  traditions,  therefore  he  smote  them  hip  and 
thigh,  with  great  slaughter.  His  whole  manhood  believed  in  what  he 
had  learned  of  God,  and  as  an  iron  rod  amongst  potters'  vessels,  so  was 
he  among  the  pretenders  of  his  age.  What  has  been  true  in  history  all 
along  is  most  certainly  true  now.  It  is  by  believing  that  we  become 
strong:  that  is  clear  enough.  Whatever  supposed  excellencies  there 
may  be  in  the  much  vaunted  receptive  condition  of  the  mind,  the 
equilibrium  of  a  cultured  intellect,  and  the  unsettled  judgment  of 
"  honest disbelief,  I  am  unable  to  discern  them,  and  I  see  no  reference 
to  them  in  Scripture.  Holy  writ  neither  offers  commendations  of  un- 
belief nor  presents  motives  nor  reasons  for  its  cultivation.  Experience 
does  not  prove  it  to  be  strength  in  life's  battle,  or  wisdom  for  life's 
labyrinth.  It  is  near  akin  to  creduhty,  and  unhke  true  faith,  it  is  prone 
to  be  led  by  the  nose  by  any  falsehood.  Unbelief  yields  no  consolation 
for  the  present,  and  its  outlook  for  the  future  is  by  no  means  comforting. 
We  discover  no  intimation  of  a  subhme  cloud-land,  where  men  of  self- 
appreciating  brain-power  will  eternally  puzzle  themselves  and  others : 
we  hear  no  prophecy  of  a  celestial  hall  of  science  were  sceptics  may  weave 


THE  ANCHOR. 


279 


fresh  sophistries,  and  forge  new  objections  to  the  revelation  of  God. 

There  is  a  place  for  the  unbelieving,  but  it  is  not  heaven. 

Coming  to  our  text,  whose  tone  is  far  removed  from  all  uncertainty, 
we  see  clearly  that  the  Lord  does  not  desire  us  to  be  in  an  unsettled 
condition,  but  would  put  an  end  to  all  uncertainty  and  questioning.  As 
among  men  a  fact  is  established  when  an  honest  man  has  sworn  to  it, 
so  "  God  willing  more  abundantly  to  show  unto  the  heirs  of  promise  the 
immutability  of  his  covenant,  confirmed  it  by  an  oath."  Condescending 
to  the  weakness  of  human  faith,  he  himself  swears  to  what  he  declares, 
and  thus  gives  us  a  gospel  doubly  certified  by  the  promise  and  oath  of 
the  everlasting  God.  Surely  angels  must  have  wondered  when  God  lifted 
his  hand  to  heaven  to  swear  to  what  he  had  promised,  and  must  have 
concluded  that  thenceforth  there  would  be  an  end  of  all  strife,  because 
of  the  confirmation  which  the  Lord  thus  gave  to  his  covenant. 

In  working  out  our  text,  I  must  direct  you  to  its  most  conspicuous 
metaphor.  This  world  is  like  a  sea,  restless,  unstable,  dangerous,  never 
at  one  stay.  Human  affairs  may  be  compared  to  waves  driven  with  the 
wand  and  tossed.  As  for  om-selves,  we  are  the  ships  which  go  upon  the 
sea,  and  are  subject  to  its  changes  and  motions.  We  are  apt  to  be 
drifted  by  currents,  driven  by  winds,  and  tossed  with  tempests  :  we  have 
not  yet  come  to  the  true  terra  firma,  the  rest  which  remaineth  for  the 
people  of  God ;  God  would  not  have  us  carried  about  with  every  wind, 
and  therefore  he  has  been  pleased  to  fashion  for  us  an  anchor  of  hope 
most  sure  and  stedfast,  so  that  we  may  outride  the  storm.  I  shall  not 
attempt  to  preach  from  the  whole  of  the  great  text  before  us,  for  it 
would  require  seven  years  at  least,  and  a  Dr.  John  Owen,  or  a  Joseph 
Caryl  to  bring  forth  a  tithe  of  its  meaning.  I  am  simply  going  to  work 
out  the  one  set  of  truths  suggested  by  the  image  of  an  anchor,  and  may 
God  grant  that  all  of  us  this  morning  who  know  the  meaning  of  that 
anchor  may  feel  it  holding  us  fast  by  its  grip  within  the  veil ;  and  may 
others,  who  have  never  possessed  that  anchor  before,  be  enabled  to  cast 
it  overboard  this  morning  for  the  first  time,  and  feel  throughout  all  the 
rest  of  their  lives  the  strong  consolation  w^hich  such  a  holdfast  is  sure  to 
bestow  upon  the  believing  heart. 

I.  First,  let  me  call  your  attention  to  the  design  of  the  anchor 
of  which  our  text  speaks. 

The  design  of  an  anchor,  of  course,  is  to  hold  the  vessel  firmly  to  one 
place  when  winds  and  cuiTents  would  otherwise  remove  it.  God  has 
given  us  certain  truths,  which  are  intended  to  hold  our  minds  fast  to 
truth,  holiness,  perseverance — in  a  w^ord,  to  hold  us  to  himself.  But 
why  hold  the  vessel  ?  The  first  answer  which  would  suggest  itself  would 
be  to  keep  it  from  being  wrecked.  The  ship  may  not  need  an  anchor  in  calm 
waters  ;  when  upon  a  broad  ocean  a  little  drifting  may  not  be  a  very  serious 
matter:  but  there  are  conditions  of  weather  in  which  an  anchor  becomes 
altogether  essential.  When  a  gale  is  rushing  towards  the  shore,  blow- 
ing great  guns,  and  the  vessel  cannot  hold  her  course,  but  must  surely  be 
driven  upon  an  iron-bound  coast,  then  the  anchor  is  worth  its  weight  in 
gold.  If  the  good  ship  cannot  be  anchored  there  will  be  nothing  left  of 
her  in  a  very  short  time  but  here  and  there  a  spar  ;  the  gallant  vessel 
will  go  to  pieces,  and  every  mariner  be  drowned;  now  is  the  time  to 
let  down  the  anchor,  the  best  bower  anchor  if  you  will,  and  let  the  good 


280 


METROPOLITAN  TABERNACLE  PULPIT. 


ghip  defy  the  wind.  Our  God  does  not  intend  his  people  to  be  ship- 
wrecked ;  shipwrecked  and  lost,  however,  they  would  be  if  they  were 
not  held  fast  in  the  hour  of  temptation.  Brethren,  if  every  wind  of 
doctrine  whirled  you  about  at  its  will  you  would  soon  be  drifted  far 
away  from  the  truth  as  it  is  in  Jesus,  and  concerning  it  you  would 
make  shipwreck  ;  but  you  cost  your  Lord  too  dear  for  him  to  lose 
you  ;  he  bought  you  at  too  great  a  price,  and  sets  too  great  a  store 
by  you  for  him  to  see  you  broken  to  pieces  on  the  rocks  ;  therefore  he 
has  provided  for  you  a  glorious  holdfast,  that  when  Satan's  temptations, 
your  own  corruptions,  and  the  trials  of  the  world  assail  you,  hope  may  be 
the  anchor  of  your  soul,  both  sure  and  stedfast.  How  much  we  need 
it !  For  we  see  others  fall  into  the  error  of  the  wicked,  overcome  by 
the  deceivableness  of  unrighteousness,  and  left  for  ever  as  castaways. 
"  Having  no  hope  and  without  God  in  the  world.'*'  If  you  have  done 
business  on  the  great  waters  for  any  length  of  time,  you  must  be  well 
aware  that  were  it  not  for  everlasting  truths  which  hold  you  fast,  your 
soul  had  long  since  been  hurried  into  everlasting  darkness,  and  the 
proud  waters  had  long  ere  this  have  gone  over  your  soul.  When  the 
mighty  waves  have  lifted  up  themselves,  your  poor  bark  has  seemed  to 
go  down  to  the  bottom  of  the  mountains,  and  had  it  not  been  for  un- 
changing love  and  immutable  faithfulness,  you  heart  had  utterly  faintedo 
Nevertheless,  here  you  are  to-day,  convoyed  by  grace,  provisioned  by 
mercy,  steered  by  heavenly  wisdom,  and  propelled  by  celestial  power. 
Thanks  to  the  anchor,  or  rather  to  the  God  who  gave  it  to  you,  no  storm 
has  overwhelmed  you  ;  you  are  under  way  for  the  port  of  glory. 

An  anchor  is  also  wanted  to  keep  a  vessel  from  discomfort,  for  even  if 
it  be  not  wrecked  it  would  be  a  wretched  thing  to  be  driven  hither  and 
thither,  to  the  north  and  then  to  the  south,  as  winds  may  shift.  Un- 
happy is  he  who  is  the  creature  of  external  influences,  flying  along  like 
thistledown  in  the  breeze,  or  a  rolling  thing  before  the  whirlwind.  We 
require  an  anchor  to  hold  us  so  that  we  may  abide  in  peace,  and  find 
rest  unto  our  souls.  Blessed  be  God,  there  are  solid  and  sure  truths 
infallibly  certified  to  us,  which  operate  powerfully  upon  the  mind  so 
as  to  prevent  its  being  harassed  and  dismayed.    The  text  speaks  of 

strong  consolation."  Is  not  that  a  glorious  word, — we  have  not  merely 
consolation  which  wiU  hold  us  fast  and  bear  us  up  against  the  tempest  in 
times  of  trouble,  but  strong  consolation  so  that  when  affliction  bursts 
forth  with  unusual  strength,  like  a  furious  tornado,  the  strong  con- 
solation, hke  a  sheet  anchor,  may  be  more  than  a  match  for  the 
strong  temptation,  and  may  enable  us  to  triumph  over  all.  Very  restful 
is  that  man  who  is  very  believing. 

"  Hallelujah  !    I  believe ! 
Now  the  giddy  world  stands  fast, 
For  my  soul  has  found  an  anchor 
Till  the  night  of  storm  is  past.'' 

An  anchor  is  wanted,  too,  to  preserve  us  from  losing  the  headway 
which  we  have  made.  The  vessel  has  been  making  good  way  towarck 
port,  but  the  wind  changes  and  blows  in  her  teeth  ;  she  will  be  borne 
back  to  the  port  from  which  she  started,  or  to  an  equally  undesirable 
port,  unless  she  can  resist  the  foul  wind  ;  therefore,  she  puts  down  her 


THE  ANCHOR. 


281 


anchor.  The  captain  says  to  himself,  "  I  have  got  so  far  and  I  am  not 
going  to  be  drifted  back.  Down  goes  my  anchor,  and  here  I  stop." 
Saints  are  sometimes  tempted  to  return  to  the  country  whence  they  came 
out,  they  are  half  incKned  to  renounce  the  things  which  they  have 
learned,  and  to  conclude  that  they  never  were  taught  of  the  Lord  at  all. 
Alas,  old  Adam  plucks  us  back,  and  the  devil  endeavours  to  drive  us 
back,  and  were  it  not  for  something  sure  to  hold  to,  back  we  should 
go.  If  it  could  be  proved  to  be,  as  certain  cultivated  teachers  would 
have  us  beheve,  that  there  is  nothing  very  sure,  that  although  black 
is  black  it  is  not  very  black,  and  though  white  is  white  it  is  not  very 
white,  and  from  certain  standpoints  no  doubt  black  is  white  and  white  is 
black  ;  if  it  could  be  proved,  I  say,  that  there  are  no  eternal  verities, 
no  divine  certainties,  no  infallible  truths,  then  might  we  wiUingly  sur- 
render what  we  know  or  think  we  know,  and  wander  about  on  the  ocean 
of  speculation,  the  waifs  and  strays  of  mere  opinion  :  but  while  we  have 
the  truth,  taught  to  our  very  souls  by  the  Holy  Ghost,  we  cannot  drift 
from  it,  nor  will  we  though  men  count  us  fools  for  our  stedfastness. 
Brethren,  aspire  not  to  the  charity  which  grows  out  of  uncertainty  ;  there 
are  saving  truths  and  there  are  "  damnable  heresies";  Jesus  Christ  is 
not  yea  and  nay  ;  his  gospel  is  not  a  cunning  mixture  of  the  gaU  of  hell 
and  the  honey  of  heaven,  flavoured  to  the  taste  of  bad  and  good.  There 
are  fixed  principles  and  revealed  facts.  Those  who  know  anything 
experimentally  about  divine  things  have  cast  their  anchor  down,  and 
as  they  heard  the  chain  running  out,  they  joyfully  said,  "  This  I  know, 
and  have  believed.  In  this  truth  I  stand  fast  and  immovable.  Blow 
winds  and  crack  your  cheeks,  you  wiU  never  move  me  from  this  anchor- 
age :  whatsoever  I  have  attained  by  the  teaching  of  the  Spirit,  I  will 
hold  fast  as  long  as  I  live." 

Moreover,  the  anchor  is  needed  that  we  may  possess  constancy  and 
usefulness.  The  man  who  is  easily  moved  and  believeth  this  to-day  and 
that  to-morrow,  is  a  fickle  creature.  Who  knows  where  to  find  him  ?  Of 
what  use  is  he  to  the  younger  sort  and  the  feeble  folk,  or  indeed  to  any 
one  else  ?  Like  a  wave  of  the  sea  driven  with  the  wind  and  tossed, 
what  service  can  he  render  in  the  work  of  the  Lord,  and  how  can  he 
influence  others  for  good  ?  He  believes  not,  how  can  he  make  others 
believe  ?  I  beheve  that  the  orthodox  disbeliever  is  more  largely  a  creator 
of  infideUty  than  the  heterodox  believer  :  in  other  words,  I  fear  that 
the  man  who  earnestly  believes  an  error  has  a  less  injurious  influence 
upon  others  than  the  man  who  holds  the  truth  in  indifference,  and 
secret  unbelief :  this  man  is  tolerated  in  godly  company,  for  he  pro- 
fesses to  be  one  of  ourselves,  and  he  is  therefore  able  to  stab  at  piety 
beneath  her  shield.  The  man  knows  nothing,  certainly,  but  only 
hopes  and  trusts,  and  when  defending  truth  he  allows  that  much  may 
be  said  on  the  other  side,  so  that  he  kisses  and  stabs  at  the  same 
time. 

Our  God  has  provided  us  an  anchor  to  hold  us  fast  lest  we  be  ship- 
wrecked, lest  we  be  unhappy,  lest  we  lose  the  progress  we  have  made,  and 
lest  our  character  should  become  unstable,  and  therefore  useless.  These 
purposes  are  kind  and  wise  ;  let  us  bless  the  Lord  who  has  so  graciously 
cared  for  us. 

11.  Secondly,  I  invite  you  to  consider  the  make  of  the  anchob 


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— "  That  by  two  immutable  things,  in  which  it  was  impossible  for  God  to 
lie,  we  might  have  a  strong  consolation." 

Anchor-making  is  very  important  work.  The  anchor-smith  has  a  very 
responsible  business,  for  if  he  makes  his  anchor  badly,  or  of  weak  ma- 
terial, woe  to  the  shipmaster  when  the  storm  comes  on.  Anchors  are 
not  made  of  cast  iron,  nor  of  every  kind  of  metal  that  comes  to  hand, 
but  they  are  made  of  wrought  iron,  strongly  welded,  and  of  tough,  com- 
pact material,  which  will  bear  all  the  strain  that  is  likely  to  come  upon 
it  at  the  worst  of  times.  If  anything  in  this  world  should  be  strong  it 
should  be  an  anchor,  for  upon  it  safety  and  life  often  depend. 

What  is  our  anchor  ?  It  has  two  great  blades  or  flukes  to  it,  each  of 
which  acts  as  a  holdfast.  It  is  made  of  two  divine  things.  The  one  is 
God's  promise,  a  sure  and  stable  thing  indeed.  We  are  very  ready  to 
take  a  good  man's  promise,  but  perhaps  the  good  man  may  forget  to  fulfil 
it,  or  be  unable  to  do  so :  neither  of  these  things  can  occur  with  the 
Lord,  he  cannot  forget  and  he  cannot  fail  to  do  as  he  has  said.- 
Jehovah's  promise,  what  a  certain  thing  it  must  be !  If  you  had  nothing 
but  the  Lord's  bare  word  to  trust  to  surely  your  faith  should  never 
stagger.  To  this  sure  word  is  added  another  divine  thing,  namely, 
God's  oath.  Beloved,  I  scarcely  dare  speak  upon  this  sacred  topic.  God's 
oath,  his  solemn  assertion,  his  swearing  by  himself!  Conceive  the 
majesty,  the  awe,  the  certainty  of  this !  Here,  then,  are  two  divine 
assurances,  which  like  the  flukes  of  the  anchor  hold  us  fast.  Who  dares  to 
doubt  the  promise  of  God  ?  Who  can  have  the  audacity  to  distrust  his 
oath? 

We  have  for  our  anchor  two  things,  which,  in  addition  to  their  being 
divine,  are  expressly  said  to  be  immutaile — that  is,  two  things  which  can- 
not change.  When  the  Lord  utters  a  promise  he  never  runs  back  from  it — 
"  the  gifts  and  calling  of  God  are  without  repentance."  Hath  he  said 
and  shall  he  not  do  it?  Hath  he  promised  and  shall  it  not  stand  fast? 
He  changeth  never,  and  his  promise  abideth  from  generation  to  genera- 
tion. Then  comes  the  oath,  which  is  the  other  immutable  thing;  how 
could  that  be  altered  ?  God  has  pledged  the  honour  of  his  name,  and  it 
is  not  supposable  that,  under  such  circumstances,  he  will  retract  his 
engagements  and  deny  his  own  declarations.    Ah,  no — 

"  The  gospel  bears  my  spirit  up. 
A  faithful  and  unchanging  God 
Lays  the  foundation  for  my  hope 
In  oaths,  and  promises,  and  blood." 

Notice  next  of  these  two  things  that  is  said — "  Wherein  it  is  impos- 
sible for  God  to  lie''  It  is  inconsistent  with  the  very  idea  and  thought 
of  God  that  he  should  be  a  liar.  A  lying  God  would  be  a  solecism  in 
language,  a  self-evident  contradiction.  It  cannot  be,  God  must  be  true, 
true  in'his  nature,  true  in  his  thoughts,  true  in  his  designs,  true  in  his 
acts,  and  assuredly  true  in  his  promises  and  true  in  his  oath.  "  Wherein 
it  is  impossible  for  God  to  lie."  Oh,  beloved,  what  blessed  holdfasts 
have  we  here!"  If  hope  cannot  rest  on  such  assurances  what  could 
it  rest  upon  ? 

But  now,  what  is  this  promise,  and  what  is  this  oath  ?  The  promise 
is  the  promise  given  to  Abraham  that  his  seed  should  be  blessed,  and 


THE  ANCHOR. 


28.^ 


in  this  seed  should  all  nations  of  the  earth  be  blessed  also.  To  whom  was 
this  promise  made?  Who  are  the  "seed"?  In  the  first  place,  the 
«eed  is  Jesus,  who  blesses  all  nations ;  and  next,  our  apostle  has  proved 
that  this  promise  was  not  made  to  the  seed  according  to  the  flesh,  but  to 
the  seed  according  to  the  spirit.  Who,  then,  are  the  seed  of  Abraham 
according  to  the  spirit?  Why,  believers ;  for  he  is  the  father  of  the 
faithful,  and  God's  promise,  therefore,  is  confirmed  to  all  who  exhibit 
the  faith  of  believing  Abraham.  To  Christ  himself,  and  to  all  who  are 
in  Christ,  is  the  covenant  made  sure,  that  the  Lord  will  bless  them  for 
ever  and  make  them  blessings. 

And  what  is  the  oath  ?  That  may  refer  to  the  oath  which  the  Lord 
sware  to  Abraham  after  the  patriarch  had  offered  up  his  son,  for  which  see 
the  twenty- second  chapter  of  Genesis:  but  I  think  you  will  agree  with 
me  if  I  say  it  more  probably  refers  to  the  oath  recorded  in  the  one  hun- 
dred and  tenth  Psalm,  which  I  would  have  you  notice  very  carefully, — 
The  Lord  hath  sworn,  and  will  not  repent,  thou  art  a  priest  for  ever 
after  the  order  of  Melchisedec."  I  think  this  is  referred  to,  because  the 
twentieth  verse  of  our  text  goes  on  to  say,  "  Whither  the  forerunner  is 
for  us  entered,  even  Jesus,  made  an  high  priest  for  ever  after  the  order 
of  Melchisedec."  Now,  beloved,  I  want  you  to  see  this  anchor.  Here 
is  one  of  its  hold-fasts, — God  has  promised  to  bless  the  faithful,  he  has 
declared  that  the  seed  of  Abraham,  namely  believers,  shall  be  blessed, 
and  made  a  blessing.  Then  comes  the  other  arm  of  the  anchor,  which 
is  equally  strong  to  hold  the  soul,  namely,  the  oath  of  the  priesthood, 
by  which  the  Lord  Jesus  is  declared  to  be  a  priest  for  ever  on  our 
behalf ;  not  an  ordinary  priest  after  the  manner  of  Aaron,  beginning 
and  ending  a  temporary  priesthood,  but  without  beginning  of  days  or  end 
of  years,  living  on  for  ever ;  a  priest  who  has  finished  his  sacrificial 
work,  has  gone  in  within  the  veil,  and  sits  down  for  ever  at  the  right 
hand  of  God,  because  his  work  is  complete,  and  his  priesthood  abides  in 
its  eternal  efficacy.  This  is  a  blessed  anchor  to  the  soul :  to  know  that 
my  Priest  is  within  the  veil ;  my  King  of  righteousness  and  King  of 
eace  is  before  the  throne  of  God  for  me,  representing  me,  and  therefore 
am  in  him  for  ever  secure.  What  better  anchor  could  the  Comforter 
himself  devise  for  his  people  ?  What  stronger  consolation  can  the  heirs 
of  promise  desire  ? 

III.  We  have  no  time  to  hnger,  though  tempted  to  do  so,  and  there- 
fore I  ask  you  to  advance  in  the  third  place  to  notice  OUR  hold  of  the 
ANCHOR.  It  would  be  of  no  use  for  us  to  have  an  anchor,  however 
good,  unless  we  had  a  hold  of  it.  The  anchor  may  be  sure,  and  may 
huxe  a  stedfast  grip,  but  there  must  be  a  strong  cable  to  connect  the 
anchor  with  the  ship.  Formerly  it  was  very  general  to  use  a  hempen 
t:able,  but  large  vessels  are  not  content  to  run  the  risk  of  breakage,  and 
tlierefore  they  use  a  chain  cable  for  the  anchor.  It  is  a  grand  thing  to 
liave  a  solid  substantial  connection  between  your  soul  and  your  hope ;  to 
have  a  confidence  which  is  surely  your  own,  from  which  you  can  never 
be  separated. 

Our  text  speaks  plainly  about  this  laying  hold  of  the  anchor  in  the 
«nd  of  the  18th  verse — "  That  we  might  have  a  strong  consolation,  who 
have  fled  for  refuge  to  lay  hold  upon  the  hope  set  before  us."  We  must 
personally  lay  hold  on  the  hope ;  there  is  the  hope,  but  we  are  bound  to 


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grasp  it  and  hold  it  fast.  As  with  an  anchor  the  cable  must  pass 
through  the  ring,  and  so  be  bound  to  it,  so  must  faith  lay  hold  upon  the 
hope  of  eternal  life.  The  original  Greek  signifies  ^'  to  lay  hold  by  main 
force  and  so  to  hold  as  not  to  lose  our  hold  when  the  greatest  force 
would  pull  it  from  us."  We  must  take  firm  hold  of  firm  truth.  Ah, 
brethren,  as  some  men  have  a  cloudy  hope,  ao  they  would  seem  to  have 
a  very  doubtful  way  of  laying  hold  upon  it :  I  suppose  it  is  natural  it 
should  be  so.  For  my  part,  I  desire  to  be  taught  something  certain,  and 
then  I  pray  to  be  certain  that  I  have  learned  it.  Oh  to  get  such  a  grip 
of  truth  as  that  old  warrior  had  of  his  sword,  so  that  when  he  fought  and 
conquered  he  could  not  separate  his  hand  and  his  sword,  for  his  hand 
clave  to  his  sword  as  if  it  were  glued  to  it.  It  is  a  blessed  thing  to  get 
hold  of  the  doctrine  of  Christ  in  such  a  way  that  you  would  have  to  be 
dismembered  before  it  could  be  taken  from  you,  for  it  has  grown  into 
your  very  self.    Mind  you  have  a  sure  hold  of  your  sure  anchor. 

Well,"  saith  one,  "  but  may  we  lay  hold  upon  it "  ?  My  answer  is, 
the  text  says  it  is  ^^set  before  us," — to  "lay  hold  of  the  hope  set  before 
us."  You  may  grasp  it  for  it  is  set  before  you.  If  any  of  you  were  very 
faint  and  hungry,  and  you  came  to  a  person's  house,  and  he  said  "sit 
down,"  and  you  sat  down  at  the  table,  and  when  you  sat  there  the 
master  set  before  you  a  good  joint  of  meat  and  some  very  pleasant 
fruits,  and  the  like,  you  would  not  long  question  whether  you  might 
eat  them,  but  would  infer  your  Hberty  to  do  so  because  the  food  was 
set  before  you.  Assuredly  this  is  the  welcome  of  the  gospel.  The  hope 
is  set  before  you.  For  what  purpose  is  it  so  set  ?  That  you  may  turn 
your  back  upon  it  ?  Assuredly  not.  Lay  hold  upon  it,  for  wherever 
truth  is  met  with  it  is  both  our  duty  and  our  privilege  to  lay  hold  upon 
it.  All  the  warrant  that  a  sinner  wants  for  laying  hold  on  Christ  is 
found  in  the  fact  that  God  has  set  Christ  forth  to  be  a  propitiation  for 
our  sins.  Christian  man  you  are  in  a  storm ;  here  is  an  anchor.  Do 
you  ask  "  May  I  use  that  anchor "  ?  It  is  set  before  you  for  that 
very  purpose.  I  warrant  you  there  is  no  captain  here  but  what  if  he 
were  m  a  storm,  and  saw  an  anchor  set  before  him,  he  would  use  it  at 
once  and  ask  no  questions.  The  anchor  might  be  none  of  his,  it 
might  happen  to  be  on  board  as  a  piece  of  merchandise ;  he  would  not 
care  an  atom  about  that.  "  The  ship  has  got  to  be  saved.  Here  is  an 
anchor  ;  over  it  goes."  Act  thus  with  the  gracious  hope  which  God 
provides  for  you  in  the  gospel  of  Jesus  Christ :  lay  hold  on  it  now  and 
evermore. 

Now,  notice  that  our  hold  on  the  anchor  should  be  a  present  thing 
and  a  conscious  matter,  for  we  read,  "  which  hope  we  have''  We  are  con- 
scious that  we  have  it.  No  one  among  us  has  any  right  to  be  at  peace 
if  he  does  not  know  that  he  has  obtained  a  good  hope  through  grace. 
May  you  all  be  able  to  say,  "  which  hope  we  have." 

As  it  is  well  to  have  a  cable  made  of  the  same  metal  as  the  anchor;  so 
it  is  a  blessed  thing  when  our  faith  is  of  the  same  divine  character  as  the 
truth  upon  which  it  lays  hold :  it  needs  a  God-given  hope  on  our  part  to 
seize  the  God-given  promise  of  which  our  hope  is  made.  The  right  mode 
of  procedm^e  is  to  grasp  God's  promise  with  a  God-created  confidence : 
then  you  see  that  right  away  down  from  the  vessel  to  the  anchor  the 
holdfast  is  all  of  a  piece,  so  that  at  every  point  it  is  equally  adapted  to 


THE  ANCHOR. 


285 


bear  the  strain.  0  to  have  precious  faith  in  a  precious  Christ !  A 
precious  confidence  in  precious  blood.  God  grant  it  to  you,  and  may 
you  exercise  it  at  this  very  moment. 

IV.  Fourthly,  and  very  briefly,  let  us  speak  of  the  anchor's  hold  of 
us.  A  ship  has  hold  upon  her  anchor  by  her  chain  cable,  but  at  the 
same  time  the  most  important  thing  is  that  the  anchor  keeps  its  hold 
upon  the  ship;  and  so,  because  it  has  entered  into  the  ground  of  the  sea 
bottom,  holds  the  vessel  hard  and  fast.  Brethren,  do  you  know  anything 
about  your  hope  holding  you  ?  It  will  hold  you  if  it  is  a  good  hope  ; 
you  wiU  not  be  able  to  get  away  from  it,  but  under  temptation  and 
depression  of  spirit,  and  under  trial  and  afSiction,  you  will  not  only  hold 
your  hope — that  is  your  duty,  but  your  hope  will  hold  you — that  is  your 
privilege.  When  the  devil  tempts  you  to  say,  "  I  will  give  it  all  up,"  a 
power  unseen  will  speak  out  of  the  infinite  deeps,  and  will  reply,  "  But 
I  shall  not  give  you  up,  I  have  a  hold  of  you,  and  none  shall  separate 
us."  Brethren,  our  security  depends  far  more  upon  God's  holding  us 
than  our  holding  to  him.  Our  hope  in  God  that  he  will  fulfil  his  oath 
and  promise  has  a  mighty  power  over  us,  far  more  than  equal  to  all  the 
efforts  of  the  world,  the  flesh,  and  the  devil  to  drag  us  away. 

How  is  it  that  our  divine  anchor  holds  so  fast  ?  It  is  because  it  is  in 
its  own  nature  sure — "  Which  hope  we  have  as  an  anchor  of  the  soul, 
both  sure  and  stedfast."  It  is  in  itself  sure  as  to  its  nature.  The 
gospel  is  no  cunningly  devised  fable;  God  has  spoken  it,  it  is  a  mass  of 
fact,  it  is  pure,  unalloyed  truth,  with  the  broad  seal  of  God  himself  set 
upon  it.  Then,  too,  this  anchor  is  "  stedfast "  as  to  its  hold,  it  never 
moves  from  its  lodgment.  It  is  sure  in  its  nature,  and  stedfast  when  in 
use,  and  thus  it  is  practically  safe.  If  you  have  believed  in  Christ  unto 
eternal  life,  and  are  expecting  that  God  will  be  as  good  as  his  word, 
have  you  not  found  that  your  hope  sustains  you  and  maintains  you  in 
your  position? 

Brethren,  the  result  of  the  use  of  this  anchor  will  be  very  comfortable 
to  you.  "  Which  hope  we  have  as  an  anchor  of  the  soul,  both  sure  and 
stedfast."  It  wiU  not  prevent  your  being  tossed  about,  for  a  ship  at 
anchor  may  rock  a  good  deal,  and  the  passengers  may  be  very  sea-sick, 
but  she  cannot  be  driven  away  from  her  moorings.  There  she  is,  and 
her  passengers  sufiPer  discomfort,  but  they  shall  not  suffer  shipwTeck.  A 
good  hope  through  grace  wiU  not  altogether  deliver  you  fi:om  inward 
conflicts,  nay,  it  will  even  involve  them  :  it  will  not  screen  you  from  out- 
ward trials,  it  will  be  sure  to  bring  them :  but  it  will  save  you  from  aU 
real  peril.  I  may  say  to  every  behever  in  Jesus,  that  his  condition  is 
very  like  that  of  the  landsman  on  board  ship  when  the  sea  was  rather 
rough,  and  he  said,  "  Captain,  we  are  in  great  danger,  are  we  not  "?  As 
an  answer  did  not  come,  he  said,  Captain,  don't  you  see  great  fear  ?" 
Then  the  old  seaman  gruffly  replied,  "  Yes,  I  see  plenty  of  fear,  but  not 
a  bit  of  danger."  It  is  often  so  with  us  ;  when  the  winds  are  out  and 
the  storms  are  raging  there  is  plenty  of  fear,  but  there  is  no  danger. 
We  may  be  much  tossed,  but  we  are  quite  safe,  for  we  have  an  anchor 
of  the  soul  both  sure  and  stedfast,  which  will  not  start. 

One  blessed  thing  is  that  our  hope  has  such  a  grip  of  us  that  we  know 
it.  In  a  vessel  you  feel  the  pull  of  the  anchor,  and  the  more  the  wind 
rages  the  more  you  feel  that  the  anchor  holds  you.    Like  the  boy  with 


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his  kite  :  the  kite  is  up  in  the  clouds,  where  he  cannot  see  it,  but  he 
knows  it  is  there,  for  he  feels  it  pull;  .30  our  good  hope  has  gone  up  to 
heaven,  and  it  is  pulling  and  drawing  us  towards  itself.  We  cannot 
see  our  anchor,  it  would  be  of  no  use  if  we  could  see  it  ;  its  use  begins 
when  it  is  out  of  sight,  but  it  pulls,  and  we  can  feel  the  heavenly 
pressure. 

V.  And  now,  lastly,  and  best  of  all,  the  anchor's  unseen  grip^ 
"  which  entereth  into  that  within  the  veil."  Our  anchor  is  hke  every 
other,  when  it  is  of  any  use  it  is  out  of  sight.  When  a  man  sees  the 
anchor  it  is  doing  nothing,  unless  it  happen  to  be  some  small  stream 
anchor  or  grapnel  in  shallow  water.  When  the  anchor  is  of  use  it  is 
gone  :  there  it  went  overboard  with  a  splash;  far  down  there,  all  among 
the  fish,  lies  the  iron  holdfast,  quite  out  of  sight.  Where  is  your  hope, 
brother  ?  Do  you  believe  because  you  can  see  ?  That  is  not  believing 
at  all.  Do  you  believe  because  you  can  feel  ?  That  is  feeling,  it  is  not 
believing.  But  "  blessed  is  he  that  hath  not  seen  and  yet  hath  believed." 
Blessed  is  he  who  believes  against  his  feelings,  ay,  and  hopes  against  hope. 
That  is  a  strange  thing  to  do,  hoping  against  hope,  believing  things 
impossible,  and  seeing  things  invisible  :  he  who  can  do  that  hath  learned 
the  art  of  faith.  Our  hope  is  not  seen,  it  lies  in  the  Avaves,  or,  as  the 
text  says,  "within  the  veil."  I  am  not  going  to  run  the  figure  too 
closely,  but  a  mariner  might  say  that  his  anchor  is  within  the  watery 
veil,  for  a  veil  of  water  is  between  him  and  it,  and  so  it  is  concealed. 
Such  is  the  confidence  which  we  have  in  God,  whom  having  not  seen 
we  love.  -^^^       winds  blow,  and  billows  roll, 

Hope  is  the  anchor  of  my  soul. 

But  can  I  by  so  slight  a  tie. 

An  unseen  hope,  on  God  rely  ? 

Steadfast  and  sure,  it  cannot  fail, 

It  enters  deep  Avithin  the  A-^eil, 

It  fastens  on  a  land  unknown. 

And  moors  me  to  my  Father  s  throne." 

Albeit  our  anchor  is  gone  out  of  sight,  yet  thank  God  it  has  taken  a 
very  firm  grip,  and  "  entered  into  that  which  is  within  the  veil."  What 
hold  can  be  equal  to  that  which  a  man  hath  upon  his  God  when  he  can 
cry,  "  Thou  hast  promised,  therefore  do  as  thou  hast  said"?  What 
grasp  is  firmer  than  this,  Lord,  thou  hast  sworn  it,  thou  canst  not  run 
back.  Thou  hast  said  that  he  that  believe th  in  thee  is  justified  from  all 
sin.  Lord,  I  believe  thee,  therefore  be  pleased  to  do  as  thou  hast  said. 
I  know  thou  canst  not  lie,  and  thou  hast  sworn  that  Christ  is  a  priest 
for  ever,  and  I  am  resting  in  him  as  my  priest  who  has  made  a  fall  atone- 
ment for  me.  I  therefore,  pledge  thee  to  thine  oath,  accept  me  for  the 
sake  of  Jesus'  sacrifice.  Canst  thou  reject  a  soul  for  whom  thine  own 
Son  is  pleading  ?  He  is  able  to  save  to  the  uttermost  them  that  come  unto 
God  by  him,  seeing  he  ever  liveth  to  make  intercession  for  me :  my  Lord, 
this  is  the  hold  I  have  upon  thee,  this  is  the  anchor  which  I  have  cast 
into  the  deep,  mysterious  attributes  of  thy  wondrous  nature.  I  beheve 
thee,  and  thou  wilt  not  make  me  ashamed  of  my  hope."  Oh,  brethren, 
what  a  hold  you  have  upon  the  living  God  when  you  rely  on  his  oath 
and  promise !  Thus  you  hold  him  as  Jacob  held  the  angel,  and  the 
blessing  you  will  surely  win  at  his  hands. 


THE  ANCHOR. 


287 


Note  next,  that  when  an  anchor  has  a  good  grip  down  below,  the 
more  the  ship  drags  the  tigliter  its  hold  becomes.  At  first,  when  the 
anchor  goes  down,  perhaps,  it  drops  upon  a  hard  rock,  and  there  it 
cannot  bite,  but  by-and-by  it  slips  off  from  the  rock  and  enters  into  the 
bottom  of  the  sea  ;  it  digs  into  the  soil,  and,  as  the  cable  draws  it  on, 
the  fluke  goes  deeper  and  deeper  till  the  anchor  almost  buries  itself,  and 
the  more  it  is  pulled  upon  the  deeper  it  descends.  The  anchor  gets 
such  a  hold  at  last  that  it  seems  to  say,  "Now,  Boreas,  blow  away,  you 
must  tear  up  the  floor  of  the  sea  before  the  vessel  shall  be  let  go." 
Times  of  trouble  send  our  hope  deep  down  into  fundamental  truths. 
Some  of  you  people  who  have  never  known  affliction,  you  rich  people 
who  never  knew  want,  you  healthy  folks  who  were  never  ill  a  week, 
you  have  not  half  a  grip  of  the  glorious  hope  that  the  tried  ones  have. 
Much  of  the  unbelief  in  the  Christian  Church  comes  out  of  the  easy 
lives  of  professors.  When  you  come  to  rough  it,  you  need  solid 
gospel.  A  hard-working  hungry  man  cannot  live  on  your  whipped 
creams  and  your  syllabubs — he  must  have  something  solid  to  nourish 
him;  and  so  the  tried  man  feels  that  he  must  have  a  gospel  which  is 
true,  and  he  must  believe  it  to  be  true,  or  else  his  soul  will  famish. 
Now,  if  God  promises  and  swears,  have  we  not  the  most  solid  of  assur- 
ances ?  The  firmest  conceivable  faith  is  no  more  than  the  righteous  due 
of  the  thrice  holy  and  faithful  God.  Therefore,  brethren,  when  greater 
trouble  comes  believe  the  more  firmly,  and  when  your  vessel  is  tossed 
in  deeper  water  believe  the  more  confidently.  When  the  head  is  aching, 
and  the  heart  is  palpitating,  when  all  earthly  joy  is  fled,  and  when  death 
comes  near,  believe  the  more.  Grow  surer  and  surer  yet  that  your  Father 
cannot  he ;  yea, Let  God  be  true  and  every  man  a  liar."  In  this  way  you 
will  obtain  the  strong  consolation  which  the  Lord  intends  you  to  enjoy. 

The  text  concludes  with  this  very  sweet  reflection,  that  though  our 
hope  is  out  of  sight  we  have  a  friend  in  the  unseen  land  where  our  hope 
has  found  its  hold.  In  anxious  moments  a  sailor  might  almost  wish 
that  he  could  go  with  his  anchor  and  fix  it  firmly.  That  he  cannot  do, 
but  we  have  a  friend  who  has  gone  to  see  to  everything  for  us.  Our 
anchor  is  within  the  veil,  it  is  where  we  cannot  see  it,  but  Jesus  is  there, 
and  our  hope  is  inseparably  connected  with  his  person  and  work.  We 
know  of  a  certainty  that  Jesus  of  Nazareth,  after  his  death  and  burial, 
rose  from  the  grave,  and  that  forty  days  afterwards,  in  the  presence  of 
his  disciples,  he  went  up  into  heaven,  and  a  cloud  received  him.  We  know 
this  as  an  historical  fact ;  and  we  also  know  that  he  rose  into  the  heavens^ 
as  the  comprehensive  seed  of  Abraham,  in  whom  are  found  aU  the  faithful. 
As  he  has  gone  there  we  shall  surely  follow,  for  he  is  the  firstfruits  of  the 
full  harvest. 

According  to  the  text,  our  Lord  Jesus  has  gone  within  the  veil  as  our 
high  priest  Now,  the  high  priest  within  the  veil  is  in  the  place  of 
acceptance  on  our  behalf.  A  Melchesidec  high-priest  is  one  who  has 
boundless  power  to  bless  and  to  save  unto  the  uttermost.  Jesus  Christ 
has  offered  one  bloody  sacrifice  for  sin,  namely,  himself,  and  now  for 
ever  he  sits  down  at  the  right  hand  of  God,  even  the  Father.  Brethren, 
he  reigns  where  our  anchor  has  entered ;  we  rest  in  Christ's  finished 
work,  his  resurrection  power,  and  his  eternal  kingship.  How  can  we 
doubt  after  this  ? 


288 


METROPOLITAN  TABERNACLE  PULPIT. 


We  are  next  inforaied  that  Jesus  has  gone  within  the  veil  as  a  fore- 
runner. What  is  a  fore-runner  if  there  be  not  others  to  run  after  him  ? 
He  has  gone  to  lead  the  way,  he  is  the  pioneer,  the  leader  of  the  great 
army,  the  first  fruits  from  the  dead,  and  if  he  has  gone  to  heaven  as  a 
forerunner,  then  we  who  belong  to  him  will  follow  after.  Should  not 
that  reflection  make  our  hearts  glad  ? 

We  are  told  next  that  as  a  fore-runner  our  Lord  has  for  us  entered — 
that  is  entered  to  take  possession  in  our  name.  When  Jesus  Christ 
went  into  heaven  he  did  as  it  were  look  around  on  all  the  thrones,  and 
all  the  palms,  and  all  the  harps,  and  all  the  crowns,  and  say  "I  take 
possession  of  all  these  in  the  name  of  my  redeemed.  I  am  their 
representative  and  claim  the  heavenly  places  in  their  name."  As  surely 
as  Jesus  is  there,  the  possessor  of  all  things,  so  shall  we  also  each  one 
come  to  his  inheritance  in  due  time. 

Our  Lord  Jesus  by  his  intercession  is  drawing  us  to  heaven,  and  we 
have  only  to  wait  a  little  while  and  we  shall  be  with  him  where  he  is. 
He  pleads  for  our  home-bringing,  and  it  will  come  to  pass  ere  long. 
No  sailor  likes  his  anchor  to  come  home,  for  if  it  does  so  in  a  storm 
matters  look  very  ugly ;  our  anchor  will  never  come  home,  but  it  is 
drawing  us  home  ;  it  is  drawing  us  to  itself,  not  downwards  beneath 
devouring  waves,  but  upwards  to  ecstactic  joys.  Do  you  not  feel 
it  ?  You  who  are  growing  old,  do  you  not  feel  its  home  drawings  ? 
Many  cords  hold  us  here,  but  they  are  getting  fewer  with  some  of 
you — the  dear  wife  has  faded  away,  or  the  beloved  husband  has 
^one ;  many  of  your  children  have  gone  too,  and  a  host  of  friends. 
These  are  all  helps  to  draw  you  upward.  I  think  at  this  very  moment 
you  must  feel  as  if  your  barque  were  about  to  change  by  some  magic 
power  from  a  ship  which  floats  the  waters  to  an  eagle  which  can  fly  the 
air.    Have  you  not  often  longed  to  mount  while  singing 

"  Oh  that  we  now  might  grasp  our  guide ! 
Oh  that  the  word  were  given ! 
Come,  Lord  of  hosts,  the  waves  divide, 
And  land  us  all  in  heaven  ! 

My  cable  has  grown  shorter  of  late,  a  great  many  of  its  links  have 
vanished,  I  am  nearer  my  hope  that  when  I  first  believed.  Every  day 
hope  nears  fruition,  let  our  joy  in  it  become  more  exultant.  A  few 
more  weeks  or  months,  and  we  shall  dwell  above,  and  while  we  shall 
need  no  anchor  to  hold  us  fast,  we  shall  eternally  bless  that  divine 
condescension  which  produced  such  a  holdfast  for  our  unstable  minds 
while  tossed  upon  this  sea  of  care. 

What  will  those  of  you  do  who  have  no  anchor  ?  for  a  storm  is  coming 
on.  I  see  the  lowering  clouds,  and  hear  the  distant  hurricane.  What 
will  you  do  ?  May  the  Lord  help  you  at  once  to  flee  for  refuge  to  the 
hope  set  before  you.  Amen. 

Sermons  in  Candles.  Hlustrations  which  may  be  found  in 
Common  Candles.    By  C.  H.  Spuegeon.    Stiff  covers,  Is.    Cloth,  gilt  edges,  2s. 

The  Royal  Wedding.  The  Banquet  and  the  Guests.  By 
C.  H.  Spueqeon.   Cloth,  Is. 


THE  HOPE  LAID  UP  IN  HEAVEN. 


Delivered  on  Lord's-Day  Morning,  October  13tii,  1878.  by 


AT   THE   metropolitan   TABERNACLE,  NEWINGTON. 


"  For  the  hope  which  is  laid  up  for  you  in  heaven,  whereof  ye  heard  before  in  the. 
word  of  the  truth  of  the  gospel." — Colossians  i.  5. 

Three  graces  should  be  always  conspicuous  in  Christians — faith,  love, 
and  hope.  They  are  each  mentioned  by  Paul  in  the  opening  verses  of  the 
epistle  from  which  our  text  is  taken.  These  lovely  graces  should  be  so 
conspicuous  in  every  believer  as  to  be  spoken  of,  and  consequently  heard 
of  even  by  those  who  have  never  seen  us.  These  flowers  should  yield  so 
sweet  a  perfume  that  their  fragrance  may  be  perceived  by  those  who  have 
never  gazed  upon  them.  So  was  it  with  the  saints  at  Colosse.  Paul 
says,  ''We  give  thanks  to  God  and  the  Father  of  our  Lord  Jesus 
Christ,  praying  always  for  you,  since  we  heard  of  .your  faith  in  Christ 
Jesus,  and  of  the  love  which  ye  have  to  all  the  saints,  for  the  hope  which 
is  laid  up  for  you  in  heaven."  May  our  characters  be  such  as  can  be 
reported  of  without  causing  us  to  blush ;  but  that  can  never  be  the  case 
if  these  essential  virtues  are  absent.  If  these  things  be  in  us  and  abound 
we  shall  not  be  barren  or  unfruitful,  but  if  they  be  lacking  we  are  as 
withered  branches.  We  should,  therefore,  be  rich  in  faith,  which  is  the 
root  of  every  grace ;  and  to  this  end  we  should  daily  pray,  "  Lord,  in- 
crease our  faith."  We  should  strive  to  be  full  even  to  overflowing  with 
love,  which  is  of  God,  and  makes  us  like  to  God ;  and  we  should  also 
abound  in  hope,  even  that  heavenly  hope  which  causeth  a  man  to  purify 
himself  in  readiness  for  the  inheritance  above.  See  ye  to  it  that  neither 
of  these  three  divine  sisters  are  strangers  to  your  souls,  but  let  faith, 
liope,  and  love  take  up  their  abode  in  your  hearts. 

Note,  however,  the  special  character  of  each  of  these  graces  as  it  exists 
in  the  Christian.  It  is  not  every  faith  and  love  and  hope  that  will  serve 
onr  turn,  for  of  all  precious  things  there  are  counterfeits.  There  is  a 
kind  of  faith  in  all  men,  but  ours  is  faith  in  Christ  Jesus,  faith  in  him 
whom  the  world  rejects,  whose  cross  is  a  stumblingblock,  and  whose 
doctrine  is  an  ofi*eno«.    We  have  faith  in  the  man  of  Nazareth,  who  is 


C.  H.  SPURGEON, 


No.  1,438. 


566 


METROPOLETAN  TABERNACLE  PULPIT. 


also  the  Son  of  God,  faith  in  him  who  having  made  atonement  by  his 
own  blood  once  for  all,  is  now  exalted  to  his  Father's  right  hand. 
Our  confidence  is  not  placed  in  ourselves,  nor  in  any  human  priest  nor 
in  the  traditions  of  our  fathers,  nor  in  the  teachings  of  human  wisdom, 
but  alone  in  Christ  Jesus.    This  is  the  faith  of  God^s  elect. 

The  love  of  Christians,  too,  is  also  special,  for  while  a  Christian  man 
is  moved  by  universal  benevolence  and  desires  to  do  good  unto  all  men, 
yet  he  has  a  special  love  unto  all  the  saints,  and  these  the  world  loves 
not,  because  it  loves  not  their  Lord.  The  true  believer  loves  the  perse- 
cuted, the  misrepresented,  and  despised  people  of  God  for  Christ's  sake. 
He  loves  them  all,  even  though  he  may  think  some  of  them  to  be  mis- 
taken in  minor  matters  ;  he  has  love  to  the  babes  in  grace  as  well  as  to 
the  grown  saints,  and  love  even  to  those  saints  whose  infirmities  are 
more  manifest  than  their  virtues.  He  loves  them  not  for  their  station, 
or  for  their  natural  amiability,  but  because  Jesus  loves  them,  and  because 
they  love  Jesus.  You  see  the  faith  is  in  Christ  Jesus,  but  the  love 
extends  beyond  Christ  himself  to  all  those  who  are  in  union  with  him  : 
while  hope  takes  a  still  wider  sweep,  and  includes  the  eternal  future  in  its 
dircuit ;  thus  do  our  graces  increase  in  range  as  well  as  in  number. 

Our  hope,  too,  upon  which  we  are  to  speak  this  morning,  is  special, 
because  it  is  a  hope  which  is  laid  up  for  us  in  heaven;  a  hope,  therefore, 
which  the  worldling  cares  not  one  whit  about.  He  hopes  that  to-morrow 
may  be  as  this  day,  and  yet  more  abundant,  but  he  cares  nothing  for  the 
land  where  time  has  ceased  to  flow.  He  hopes  for  riches,  or  he  hopes  for 
feme ;  he  hopes  for  long  life  and  prosperity ;  he  hopes  for  pleasure  and 
domestic  peace ;  the  whole  range  of  his  hope  is  within  the  compass  of  his 
eye :  but  our  hope  has  passed  beyond  the  sphere  of  sight,  according  to 
the  word  of  the  apostle,  "  What  a  man  seeth,  why  doth  he  yet  hope  for  ? 
But  if  we  hope  for  that  we  see  not,  then  do  we  with  patience  wait  for  it." 
Ours  is  a  hope  which  demands  nothing  of  time,  or  earth,  but  seeks  its 
all  in  the  world  to  come.  It  is  of  this  hope  that  we  are  about  to  speak. 
May  the  Holy  Spirit  lead  us  into  a  profitable  meditation  upon  it. 

The  connection  of  our  text  seems  to  be  this :  the  apostle  so  much  re- 
joiced when  he  saw  the  saints  at  Colosse  possessing  faith,  love,  and  hope, 
that  he  thanked  God  and  prayed  about  them.  He  saw  these  seals  of 
God  upon  them,  these  three  tokens  that  they  were  a  really  converted 
people,  and  his  heart  was  glad.  All  the  faithful  ministers  of  Christ  re- 
joice to  see  their  people  adorned  with  the  jewels  of  faith,  and  love,  and 
hope ;  for  these  are  their  ornament  for  the  present,  and  their  preparation 
for  the  future.  This  I  beUeve  to  be  the  connection,  but  yet  from  the 
form  of  the  language  it  is  clear  that  the  apostle  intended  to  state  that 
their  love  to  the  saints  was  very  much  prodiiced  in  them  by  the  hope 
which  was  laid  up  in  heaven.  You  notice  the  word  "for,"  which  stands 
there :  "  The  love  which  ye  have  to  all  the  saints  for,"  or  on  account  of , 
or  because  of,  the  hope  which  is  laid  up  for  you  in  heaven."  There 
can  be  no  doubt  that  the  hope  of  heaven  tends  greatly  to  foster  love  to 
all  the  saints  of  God.  We  have  a  common  hope,  let  us  have  a  common 
aflfection :  we  are  on  our  way  to  God,  let  us  march  in  loving  company ; 
we  are  to  be  one  in  heaven,  let  us  be  one  on  earth.  One  is  our  Master 
and  one  is  our  service;  one  is  our  way  and  one  is  our  end;  let  us  be 
knit  together  as  one  man.    We  all  of  us  expect  to  see  our  Well-beloved 


THE  HOPE  LAID  UP  IN  HEAVEN. 


567 


face  to  face,  and  to  be  like  him ;  why  should  we  not  even  now  love  all 
those  in  whom  there  is  anything  of  Christ  ?  Brethren,  we  are  to  live 
together  for  ever  in  heaven :  it  is  a  pity  we  should  quarrel.  We  are 
for  ever  to  be  with  Jesus  Christ,  partakers  of  the  same  joy,  of  the 
same  glory,  and  of  the  same  love ;  why  should  we  be  scant  in  our  love 
to  each  other  ?  On  the  way  to  Canaan  we  have  to  fight  the  same  enemy, 
to  publish  the  same  testimony,  to  bear  the  same  trials,  and  to  fly  to  the 
same  helper :  therefore  let  us  love  one  another.  It  were  not  difficult  to 
show  that  the  hope  Which  is  laid  up  in  heaven  should  be  productive  of 
love  among  the  saints  on  earth.  This  connection  of  my  text  with  the 
clause  immediately  before  it  does  not  at  all  prevent  its  being  regarded 
in  the  sense  which  I  first  mentioned,  namely,  that  it  was  a  subject  for 
joy  with  the  apostle  that  the  Colossians  had  faith  and  love  and  hope ; 
for  he  would  rejoice  none  the  less  because  their  faith  was  fostered  by 
tlieir  hope.  It  commendeth  these  sweet  graces,  that  they  are  so  won- 
derfully intertwisted  with  each  other  and  dependent  upon  one  another. 
There  would  be  no  love  to  the  saints  if  there  were  not  faith  in  Christ 
Jesus,  and  if  there  were  not  faith  in  Christ  Jesus  there  would  be  no  hope 
laid  up  in  heaven.  If  we  had  no  love  it  w^ould  be  certain  that  we  had 
no  true  faith,  and  if  we  had  no  hope,  faith  would  be  assuredly  absent. 
If  we  entertain  one  of  the  graces  we  must  receive  her  sisters,  for  they 
cannot  be  separated.  Here  are  three  brilliants  set  in  the  same  golden 
setting,  and  none  must  break  the  precious  jewel.  "  Now  abide th  faith, 
hope  and  love,  these  three,"  and  blessed  is  he  who  hath  them  abiding 
in  his  own  heart. 

Now  we  will  let  faith  and  love  stand  by  for  a  little  while,  and  we 
will  talk  about  hope,  the  hope  mentioned  in  our  text,  the  hope  which  is 
laid  up  for  you  in  heaven.  First,  it  is  a  very  marvellous  hope;  secondly, 
it  is  a  very  secure  hope ;  and  thirdly,  it  is  a  very  poiverftilly  influential 
hope.    May  the  Holy  Ghost  bless  these  three  thoughts  to  us  all. 

I.  First,  then,  we  speak  of  our  hope  which  is  laid  up  for  us  in  heaven 
as  A  VERY  MARVELLOUS  HOPE,  and  it  is  so,  if  we  only  consider  that  it 
is  a  great  act  of  grace  that  sinners  should  have  a  hope  at  all.  That  when 
man  had  broken  his  Maker's  law  there  should  remain  a  hope  for  him  is 
a  thought  which  should  make  our  hearts  leap  with  gratitude.  Do  you  not 
recollect  when  you  felt  it  to  be  so  ?  When  sin  lay  heavily  upon  your  con- 
science Satan  came  and  wrote  over  the  lintel  of  your  door,  "  No  hope," 
and  the  grim  sentence  would  have  stood  there  to  this  day  had  not  a  loving 
hand  taken  the  hyssop,  and  by  a  sprinkling  of  precious  blood  removed 
the  black  inscription.  Wherefore  remember  that  at  that  time  ye  were 
without  Christ,  having  no  hope,  and  without  God  in  the  world."  That 
was  our  condition  once ;  and  it  is  a  marvellous  thing  that  it  should  be 
thoroughly  changed,  and  that  assurance  should  have  taken  the  place  of 
despair.  In  our  carnal  estate  many  false  hopes,  like  will-o'-the-wisps, 
danced  before  us,  deceived  us,  and  led  us  into  bogs  of  presumption  and 
error,  but  we  really  had  no  hope.  This  is  a  dreadful  condition  for  a  man 
to  be  in :  ^  it  is,  indeed,  the  very  worst  of  all ;  never  is  the  storm  so  terrible 
as  when  in  the  howling  of  the  winds  the  man  distinctly  hears  the  words 
''No  hope.''  Yet  into  the  thick  darkness  of  no  hope  we  once  steered  our 
course,  and  each  time  we  tried  to  rely  upon  good  works,  outward  cere- 
monies, and  good  resolutions,  we  were  disappointed  anew,  and  the  words 


568 


METROPOLITAN  TABERNACLE  PULPIT. 


rung  into  our  souls  with  dread  monotionj,  ^^No  hope,  no  hope,"  until 
we  were  fein  to  lie  down  and  die.  Now,  sinners  though  we  be,  we  have 
a  hope.  Ever  since  by  faith  we  looked  to  Jesus  on  the  cross,  a  hope  full 
of  glory  has  taken  possession  of  our  hearts.  Is  not  this  a  marvellous 
thing  ? 

More  marvellous  still  is  it  that  our  hope  should  venture  to  he  associated 
with  heaven.  Can  there  be  heaven  for  such  as  we  are  ?  It  seems  almost 
presumptuous  for  a  sinner  who  so  richly  deserves  hell  even  to  lift  up  his 
eyes  towards  heaven.  He  might  have  some  hope  of  purgatory,  if  there 
were  such  a  region,  but  a  hope  of  heaven,  is  not  that  too  much  ?  Yet, 
bretiiren,  we  have  no  fear  of  hell  or  of  purgatory  now,  but  we  expect  to 
taste  ^he  joys  laid  up  in  heaven.  There  is  no  purgatory  for  anyone,  and 
theR  .  (){}r  >hell  for  saints,  heaven  awaits  all  believers  in  Jesus.  Our  hope 
is  fti  ^  5  for  it  has  to  do  with  the  glory  of  Christ,  whom  we  hope 
to  bt  ;ost  thou  expect  then,  thou  who  wast  black  with  lust,  that 

thq^"  j;  u  among  the  angels  ?  ^*  Ay,  that  I  do,"  saith  the  beUever, 
",f)"^  ,!^;id'er  to  the  throne  than  they."  And  thou  who  hast  plunged  into 
every  form  of  uncleanness,  dost  tnou  expect  to  see  G-od,  for  none  but  the 
jture  in  heart  can  behold  him  ?  "  Aye,  that  I  do,"  saith  he,  "  and  not 
only  to  see  him,  but  to  be  like  his  Son,  when  I  see  him  as  he  is."  What 
a  divine  hope  is  this !  Not  that  we  shall  sit  down  on  heaven's  door- 
step, and  hear  stray  notes  of  the  songs  within,  but  that  we  shall  sing  with 
the  happy  band  ;  not  that  we  shall  have  an  occasional  glance  within  the 
gates  of  pearl,  and  feel  our  hearts  hankering  after  the  unutterable  joys 
within  the  sacred  enclosure,  but  we  shall  actually  and  personally  enter 
into  the  halls  of  the  palace,  and  see  the  king  in  his  beauty  in  the  land 
which  is  very  far  off.  This  is  a  brave  hope,  is  it  not  ?  Why,  she  aspireth 
to  all  that  the  best  of  saints  have  received,  she  looketh  for  the  same  vision 
of  glory,  the  same  ecstasy  of  delight;  she  even  aspireth  to  sit  upon  the 
throne  of  Christ,  according  to  the  promise,  "  To  him  that  overcometh 
will  I  grant  to  sit  with  me  in  my  throne,  even  as  I  also  overcame,  and 
am  set  down  with  my  Father  in  his  throne."  Hope  reckons  to  be  among 
the  overcomers,  and  to  partake  in  their  enthronement.  This  is  marvellous 
hope  for  a  struggling  believer  to  entertain ;  yet  it  is  not  presumption,  but 
confidence  warranted  by  the  word  of  God.  Is  it  not  a  miracle  of  love 
that  such  poor  creatures  as  ourselves  should  be  enabled  thus  to  hope  in 
God? 

This  hope  is  the  more  marvellous  because  it  is  so  sulstantial.  In  our 
text  the  apostle  scarcely  seems  to  be  speaking  of  tfie  grace  of  hope,  since 
that  can  hardly  be  said  to  be  laid  up  in  heaven,  but  dwells  in  our  bosoms : 
he  rather  speaks  of  the  olject  of  hope,  and  yet  it  is  clear  that  in  his  mind 
the  grace  of  hope  as  well  as  the  object  must  have  been  intended,  because 
that  which  is  laid  up  in  heaven  is  not  a  hope  except  to  those  who  hope 
for  it ;  it  is  clear  that  no  man  has  a  hope  laid  up  in  heaven,  unless  he 
has  hope  within  himself.  The  truth  is  that  the  two  things — the  grace  of 
hope  and  its  object — are  here  mentioned  under  one  term,  which  may  be 
intended  to  teach  us  that  when  hope  is  wrought  in  the  heart  by  the  Holy 
Ghost,  it  is  the  thing  hoped  for,  even  as  faith  is  the  thing  believed, 
because  it  realizes  and  secures  it.  Just  as  faith  is  the  substance  of  things 
hoped  for,  and  the  evidence  of  things  not  seen,  so  is  hope  the  substance 
of  the  thing  it  expects,  and  the  evidence  of  the  thing  it  cannot  see. 


THE  HOPE  LAID  UP  IK  HEAVEN. 


569 


Paul  in  this  case,  as  in  many  others,  uses  language  rather  according  to 
the  theological  sense  which  he  would  conyey  than  according  to  the 
classical  usage  of  the  Greek  tongue.  The  words  of  a  heathen  people 
must  be  somewhat  strained  from  their  former  use  if  they  are  to  express 
divine  truth,  and  Paul  does  thus  stretch  them  to  their  utmost  length  in 
this  case.  The  hope  of  the  true  believer  is  so  substantial  that  Paul  even 
speaks  of  it  as  though  it  were  the  thing  itself,  and  were  laid  up  in  heaven. 
Many  a  man  hath  a  hope  of  wealth,  but  that  hope  is  a  different  thing 
froni  being  wealthy.  There  is  many  a  shp  'twixt  the  cup  and  the  lip, 
saith  the  old  proverb,  and  how  true  it  is  !  A  man  may  have  a  hope  of 
old  age,  yet  he  may  never  reach  even  middle  life,  and  thus  it  is  clear 
that  the  hope  of  long  life  is  not  in  itself  longevity ;  but  he  that  hp  h  the 
divine  hope  which  gTows  out  of  faith  and  love  hath  a  hope  -  ^  J.  shall 
never  be  disappointed,  so  that  the  apostle  speaks  of  it  as^  -* '  tical 
with  the  thing  hoped  for,  and  describes  it  as  laid  up  in  h.  iVhat 
a  marvellous  hope  is  this  which  long  before  its  realization  i  as 

a  matter  of  actual  attainment,  and  spoken  of  as  a  treasure  rb*.^!  "  in 
the  coffers  of  heaven ! 

One  marvellous  point  about  our  hope  is  this,  that  it  is  the  subject  ofMviu:* 
revelation.  No  one  could  ever  have  invented  this  hope,  it  is  so  glorious 
as  to  baflle  imagination.  The  prince  of  dreamers  could  never  have 
dreamed  it,  nor  the  master  of  the  art  of  logic  have  inferred  it  by  reason : 
imagination  and  understanding  are  both  left  upon  the  ground,  while  the 
Bible  idea  of  heaven  soars  upward  like  a  strong-winged  angel.  The 
eternal  hope  had  to  be  revealed  to  us ;  we  should  never  have  known  it 
else,  for  the  apostle  says,  Whereof  ye  heard  before  in  the  word  of  the 
truth  of  the  gospel."  That  a  sinful  man  should  have  a  hope  of  enjoying 
the  perfect  bliss  ©f  Paradise  is  a  thing  not  to  be  thought  of,  were  it  not 
that  the  Lord  hath  promised  it.  I  say  again,  imagination's  utmost 
stretch  had  never  reached  to  this,  neither  could  we  have  had  the  pre- 
sumption to  suppose  that  such  a  bliss  could  be  in  store  for  men  so  un- 
worthy and  undeserving,  had  we  not  been  assured  thereof  by  the  word  of 
God.  But  now  the  word  of  God  hath  opened  a  window  in  heaven  and 
bidden  us  look  therein  and  hope  for  the  time  when  we  shall  drink  of  its 
living  fountains  of  waters,  and  go  no  more  out  for  ever. 

This  is  marvellous,  and  it  is  even  more  marvellous  to  think  that  fhiz 
hojpe  came  to  us  simply  by  hearing.  Whereof  ye  heard  before  in  the 
word  of  the  truth  of  the  gospel."  "Faith  cometh  by  hearing,"  and  hope 
comes  by  faith ;  and  so  the  divine  hope  of  being  in  heaven  came  to  us 
by  hearing, — not  by  working,  not  by  deserving,  not  by  penance  and 
sacrifice,  but  simply  by  hearkening  diligently  unto  the  divine  word,  and 
beheying  unto  hfe.  We  heard  that  the  pierced  hand  of  Jesus  had  opened 
the  kingdom  of  heaven  to  all  believers,  and  we  believed,  and  saw  a  way 
of  entrance  into  the  holiest  by  his  blood.  We  heard  that  God  had  pre- 
pared for  them  that  love  him  joys  indescribable,  and  we  believed  the  mes- 
sage, trusting  in  his  Son.  Our  confidence  is  in  the  word  which  we  have 
heard,  for  it  is  written,  "Hear  and  your  soul  shall  live  ";  and  we  find 
that  by  hearing  our  confidence  is  strengthened,  and  our  heart  filled  with 
inward  assurance  and  joyful  expectation,  therefore  do  we  love  the  word 
more  and  more.  Will  we  not  prize  to  the  uttermost  that  sacred  word 
which  hajs  brought  us  suck  a  hope?  Yes,  tiiat  we  wiU;  till  we  exchange 


570 


METROPOLITAN  TABERNACLE  PULPIT. 


hearing  for  seeing,  and  the  message  of  Jesus  for  Jesus  himself,  we  wiil 
always"  lend  a  willing  ear  to  the  testimony  of  Jesus. 

This  hope  is  marvellous,  once  more,  because  the  siilstance  of  it  is  most 
extraordinary.  Brethren,  what  is  the  hope  which  is  laid  up  for  us  in 
heaven  ?  It  would  need  many  a  sermon  to  bring  out  all  the  phases  of 
dehght  which  belong  to  that  hope.  It  is  the  hope  of  victory^  for  we 
shall  overcome  every  foe,  and  Satan  shall  be  trodden  under  our  feet.  A 
palm  of  victory  is  prepared  for  our  hands,  and  a  crown  for  our  heads. 
Our  life  struggle  shall  not  end  in  defeat,  but  in  complete  and  eternal 
triumph,  for  we  shall  overcome  through  the  blood  of  the  Lamb.  Nor  do 
we  hope  for  victory  only :  but  in  our  own  persons  we  shall  possess  per- 
fection. We  shall  one  day  cast  off  the  slough  of  sin,  and  shall  be  seen  in 
the  beauty  of  our  new-born  life.  Truly,  "  it  doth  not  yet  appear  what 
we  shall  be/'  but  when  we  think  of  the  matchless  character  of  our  Lord 
Jesus,  we  are  overjoyed  by  the  assurance  that  "we  shall  be  like  him." 
What  an  honour  and  a  bliss  for  the  younger  brethren  to  be  like  the  first- 
born !  To  what  higher  honour  could  God  himself  exalt  us  ?  I  know 
not  of  aught  which  could  surpass  this.  Oh,  matchless  joy  to  be  as  holy, 
harmless,  and  undefiled  as  our  own  beloved  Lord !  How  delightful  to 
have  no  propensity  to  sin  remaining  in  us  nor  trace  of  its  ever  having 
been  there ;  how  blissful  to  perceive  that  our  holy  desires  and  aspirations 
have  no  weakness  or  defect  remaining  in  them.  Our  nature  will  be 
perfect  and  fully  developed,  in  all  its  sinless  excellence.  We  shall  love 
God,  as  we  do  now,  but  oh  how  much  more  intensely  !  We  shall  rejoice 
in  God,  as  we  do  now,  but  oh  what  depth  there  will  be  in  that  joy ! 
We  shall  delight  to  serve  him,  as  we  do  now,  but  there  will  then  be  no 
coldness  of  heart,  no  languor  of  spirit,  no  temptation  to  turn  aside. 
Our  service  will  be  as  perfect  as  that  of  angels.  Then  shall  we  say  to 
ourselves  without  fear  of  any  inward  failure,  "  Bless  the  Lord,  0  my 
soul,  and  all  that  is  within  me  bless  his  holy  name."  There  will  be  no 
recreant  affection  then ;  no  erring  judgment,  no  straying  passion,  no 
rebellious  lust :  there  will  remain  nothing  which  can  defile,  or  weaken, 
or  distract.  We  shall  be  perfect,  altogether  perfect.  This  is  oar  hope — ■ 
victory  over  evil  and  perfection  in  all  that  is  good.  If  this  were  all  our 
hope  it  would  be  marvellous,  but  there  is  more  to  be  unfoklod. 

We  expect  to  enjoy  security  also  from  every  danger.  As  there  will  be 
no  evil  in  us,  so  there  will  be  none  around  us  or  about  us  to  cause  us 
alarm.  No  temporal  evil,  such  as  pain,  bereavement,  sorrow,  labour,  or 
reproach  shall  come  near  us :  all  will  be  security,  peace,  rest,  and  enjoy- 
ment. No  mental  evil  will  intrude  upon  us  in  heaven ;  no  doubts,  no 
staggering  difficulties,  no  fears,  no  bewilderments  will  cause  us  distress. 
Here  we  see  through  a  glass  darkly,  and  we  know  in  part,  but  there  shall 
we  see  face  to  face,  and  know  even  as  we  are  known.  Oh,  to  be  free  from 
mental  trouble !  What  a  relief  will  this  be  to  many  a  doubting  Thomas ! 
This  is  a  marvellous  hope.  And  then  no  spiritual  enemy  will  assail  us,  no 
world,  no  flesh,  no  devil  will  mar  our  rest  above.  What  will  you  make 
out  of  it,  ye  tried  ones  ?  Your  Sabbaths  are  very  sweet  now  on  earth, 
but  when  they  are  over  you  have  to  return  to  yon  cold  world  again ;  but 
there  your  Sabbath  shall  never  end,  and  your  separation  from  the  wicked 
wiU  be  complete.  It  will  be  a  strange  sensation  for  you  to  find  no 
Monday  morning,  no  care  to  be  renewed,  no  toil  to  be  encountered,  no 


THE  HOPE  LAID  UP  IN  II  RAVEN. 


571 


harness  to  be  buckled  on  afresh ;  above  all,  no  sin  to  be  di'eaded,  nc 
temptation  to  be  escaped.  Heaven  is  so  peaceful  that  the  storms  of  earth 
are  there  unknown,  the  stirrings  of  the  flesh  are  never  felt,  and  the 
bowlings  of  the  dog  of  hell  are  never  heard.  There  all  is  peace  and 
purity,  perfection  and  security  for  ever. 

With  this  security  will  come  perfect  rest :  Yea,  saith  the  Spirit,  for 
they  rest  from  their  labours."  Heavenly  rest  is  quite  consistent  with 
continual  service,  for,  like  the  angels,  we  shall  rest  on  the  wing,  and  find 
it  rest  to  serve  God  day  and  night.  But  there  you  shall  not  toil  till  the 
sweat  bedews  your  face,  neither  shall  the  sun  smite  you,  nor  any  heat. 
No  weary  limb  nor-  fevered  brain  shall  follow  upon  the  blessed  service  of 
the  glory-land.  It  is  a  paradise  of  pleasure,  and  a  palace  of  glory ;  it  is 
a  garden  of  supreme  delights,  and  a  mansion  of  abiding  love ;  it  is  an 
everlasting  sabhatismos,  a  rest  which  never  can  be  broken,  which  ever- 
more remaineth  for  the  people  of  God ;  it  is  a  kingdom  where  all  are 
kings,  an  inheritance  where  all  are  heirs.  My  soul  panteth  for  it.  Is 
not  tihiis  a  charming  hope  ?  Did  I  not  say  well  when  I  declared  it  to  be 
marvellous  ? 

Nor  is  this  all,  brethren,  for  we  expect  to  enjoy  in  heaven  a  Jiappmess 
beyond  compare.  Eye  hath  not  seen  it,  nor  ear  heard  it,  nor  hath  the 
heart  conceived  it ;  it  surpasses  all  carnal  joy.  We  know  a  little  of  it, 
for  the  Lord  hath  revealed  it  unto  us  by  the  Spirit,  who  searcheth  all 
things,  even  the  deep  things  of  God  ;  yet  what  we  know  is  but  a  mere 
taste  of  the  marriage  feast :  enough  to  make  us  long  for  more,  but  by 
no  means  sufficient  to  give  us  a  complete  idea  of  the  whole  banquet.  If 
it  be  so  sweet  to  preach  about  Christ,  what  must  it  be  to  see  him  and  be 
with  him  ?  If  it  be  so  delightful  to  be  ravished  by  the  music  of  his 
name,  what  must  it  be  to  lie  in  his  bosom  ?  Why,  if  these  few  clusters 
of  Eshcol  which  are  now  and  then  brought  to  us  are  so  sweet,  what  will 
it  be  to  abide  in  the  vineyard,  where  all  the  clusters  grow  ?  If  that  one 
bucketful  from  the  well  of  Bethlehem  tasted  so  sweetly  that  we  scarce 
dared  to  drink  it,  but  poured  it  out  before  the  Lord  as  a  thankoffering, 
what  a  joy  will  it  be  to  drink  at  the  well-head  without  stint  for  ever  ?  0 
to  be  eternally  at  the  right  hand  of  God,  where  there  are  pleasures  for 
evermore ! 

This  is  our  hope,  and  yet  there  is  more,  for  we  have  the  hope  of  ever- 
lasting fellowship  with  Christ.  I  would  give  ten  thousand  worlds,  if  I 
had  them,  to  have  one  glimpse  of  that  dear  face,  which  was  marred  with 
sorrow  for  my  sake ;  but  to  sit  at  my  Lord's  feet  and  look  up  into  his 
countenance,  and  hear  his  voice,  and  never,  never  grieve  him,  but  to 
participate  in  all  his  triumphs  and  glories  for  ever  and  for  ever, — what 
a  heaven  will  this  be  ?  Then  shall  we  have  fellowship  with  all  his 
saints,  in  whom  he  is  glorified,  and  by  whom  his  image  is  reflected ;  and 
thus  shall  we  behold  fresh  displays  of  his  power  and  beamings  of  his 
love.  Is  not  this  surpassing  bliss  ?  Said  I  not  well  when  I  declared 
that  ours  is  a  marvellous  hope  ?  Had  I  eloquence  and  could  pile  on 
goodly  words,  and  could  a  poet  assist  me  with  his  sweetest  song,  to  tell 
of  the  bliss  and  joy  of  the  eternal  world,  yet  must  preacher  and  poet 
both  confess  their  inability  to  describe  the  glory  to  be  revealed  in  us. 
The  noblest  intellect  and  the  sweetest  speech  could  not  convey  to  you 
so  much  as  a  thousandth  part  of  the  bliss  of  heaven. 


572 


METROPOLITAN  TABERNACLE  PULPIT. 


There  I  leave  the  first  head.    It  is  a  very  marvellous  hope. 

II.  Secondly,  let  us  remark  that  it  is  a  most  secure  hope.  It  is 
so  according  to  the  text,  because  it  is  laid  up  or  secured.  The  recent 
calamities  which  have  occurred  in  connection  with  the  Glasgow  City  Bank 
will  make  business  men  very  careM  where  they  lay  up  their  treasures ; 
but  no  one  can  entertain  any  fear  of  the  safety  of  that  which  God  himself 
takes  under  his  charge.  If  your  hope  is  laid  up  with  him  it  becomes  sinful 
to  doubt  its  security.  It  is  "laid  up,"  the  text  says,  and  this  means  that 
it  is  hidden  in  a  safe  place  like  a  treasure  which  is  well  secured.  We  find 
it  hard  to  lay  up  our  valuables  safely  in  this  world  because  thieves  break 
through  and  steal ;  the  iron  safe,  the  strong  room,  and  all  sorts  of  in- 
ventions are  employed  to  preserve  them  from  felonious  grip  ;  but  when 
God  becomes  the  guardian  of  our  treasure  he  lays  it  up  where  none  can 
touch  it,  and  neither  man  nor  devil  can  steal  it.  Our  hope  is  laid  up  just 
as  crowns  and  wreaths  were  laid  up  at  the  Grecian  games  for  those  who 
gained  them :  no  one  could  snatch  them  away  from  their  rightful  owners, 
but  the  rewards  were  safely  retained  for  the  winners,  to  be  distributed 
when  the  contest  was  over.  You  see  not  as  yet  your  hope,  beloved,  but 
it  is  laid  up:  it  is  hidden  with  Christ  in  God,  and  made  as  safe  as  the 
throne  of  God  himself. 

Notice  the  next  word,  it  is  laid  up  ''for  you^  It  is  something  to  have 
your  hope  laid  up,  but  it  is  much  better  to  have  it  laid  up  for  yourself. 
*^  Laid  up  for  you'';  that  is,  for  you  whose  faith  is  in  Christ  Jesus,  and 
who  have  love  to  all  the  saints.  There  is  a  crown  in  heaven  which  will 
never  be  worn  by  any  head  but  yours ;  there  is  a  harp  in  glory  that 
never  will  be  touched  by  any  finger  but  yours.  Make  no  mistake  about 
it;  it  is  laid  up  in  heaven  for  you,  "reserved  in  heaven  for  you,  who  are 
kept  by  the  power  of  God,  through  faith  unto  salvation."  "  For  you''i 
— "  Fear  not,  Uttle  flock ;  for  it  is  your  Father's  good  pleasure  to  give 
you  the  kingdom."  Lay  the  stress  there,  and  get  honey  out  of  it.  "  Laid 
up  for  you,'' 

Where  is  it  laid  up  ?  The  next  word  teUs  us.  ''  Laid  up  for  you  m 
imveriy^  ''  where,"  says  the  Saviour  as  though  he  were  expounding  the 
text,  "neither  moth  nor  rust  doth  corrupt."  This  means  that  no  pro- 
cess of  decay  will  cause  your  treasure  to  become  stale  and  worn  out ;  no 
secret  moth  will  eat  the  garments  of  heaven's  courtiers,  and  no  rust  will 
tarnish  the  brightness  of  their  crowns.  Our  Lord  adds,  "  Nor  do  thieves 
break  through  nor  steal."  We  cannot  imagine  a  burglar's  breaking 
through  the  walls  of  heaven.  We  could  not  imagine  Satan  himself 
undermining  the  bastions  of  the  New  Jerusalem,  or  leaping  over  the 
bulwarks  which  guard  the  city  of  the  Great  King.  If  your  hope  is  laid 
up  in  heaven  it  must  be  perfectly  safe.  If  your  hope  lies  in  the  bank, 
it  may  break ;  if  it  lies  in  an  empire,  it  may  melt  away ;  if  it  lies  in  an 
estate,  the  title-deeds  may  be  questioned ;  if  it  lies  in  any  human  creature, 
death  may  bereave  you ;  if  it  Hes  in  yourself,  it  is  deceitful  altogether :  but 
if  your  hope  is  laid  up  in  heav^,  how  secure  it  is.  Be  glad,  and  bless 
the  Lord. 

To  show  how  secure  is  our  hope,  the  apostle  tells  us  that  we  have  an 
indisputable  certificate  and  guarantee  for  it.  He  says,  "  We  heard  of  it 
in  the  word  of  the  trutli  of  the  gospel."  Notice  these  three  emphatic 
words — "  In  the  wm^d  of  the  truth  of  the  gospel."    First,  "  In  the  word." 


THE  HOPE  LAID  UP  IN  HEAVEN. 


57o 


What  word  is  that?  Man's  word?  Man's  words  are  so  much  wind. 
Bat  this  is  God's  word,  the  same  word  that  made  heaven  and  earth,  a 
word  of  power  which  cannot  fail  and  of  truth  which  cannot  lie.  You 
first  hear  of  this  blessed  hope  through  the  word  of  God,  and  tfeat  word 
is  the  best  of  evidence.  You  know  how  a  person  will  say,  My  word  for 
it" — here  you  have  God's,  word  for  it.  We  take  a  good  man's  word 
freely;  and  will  we  not  take  God's  word  much  more  readily?  You 
have  the  word  of  God  for  the  sure  hope  that  believers  in  Christ  Jesus 
shall  be  blessed  for  ever :  is  not  this  security  enough  ? 

Our  text  goes  on  to  say,  "the  word  of  the  truth''-,  so,  then,  it  is  not  a 
word  of  guess,  conjecture,  or  of  probable  inference,  but  of  infallible  truth. 
My  brethren  of  the  modern  school,  my  wise  brethren,  have  a  word  of 
excogitation,  and  outcome,  and  development ;  but  the  word  the  apostle 
preached  was  "  the  word  of  the  truth  " — something  positive,  dogmatic, 
and  certain.  Ugly  as  the  word  may  sound,  the  Lord  grant  that  we  may 
never  be  ashamed  of  the  thing  called  dogmatism  nowadays,  which  is  none 
other  than  faith  in  God's  truth.  We  believe  the  word  of  God  not  only 
to  be  true,  but  to  be  "the  word  of  the  truth."  "Let  God  be  true  and 
every  man  a  liar."  There  may  be  other  true  things  in  the  world,  but 
God's  word  is  the  essence  of  truth,  the  truth  beyond  all  things  else  that 
may  be  true,  for  he  hath  said,  "  Heaven  and  earth  shall  pass  away,  but 
my  word  shall  never  pass  away."  The  apostle  saith  in  another  place, 
"  All  flesh  is  as  grass,  and  all  the  glory  of  man  as  the  flower  of  grass. 
The  grass  withereth,  and  the  flower  thereof  falleth  away ;  but  the  word 
of  the  Lord  endureth  for  ever.  And  this  is  the  word  whioh  by  the 
gospel  is  preached  unto  you." 

Note  the  next  word,  "  The  word  of  the  truth  of  the  gospel,^  or  of  the 
good  news.  That  is  to  say,  the  sum  and  substance  of  the  good  news 
is  to  be  found  in  this  glorious  hope.  If  you  extract  the  essence  of  the 
gospel,  and  get  the  truth,  which  is  the  central  germ  of  the  glad  tidings, 
you  come  at  that  blessed  hope  most  sure  and  steadfast,  which  entereth 
into  that  within  the  veil. 

Now,  then,  before  your  God-created  hope  can  fail  the  word  of  God 
will  have  to  be  broken,  but  the  word  of  God  cannot  be  broken  :  the 
truth  will  have  to  fail,  but  the  truth  abideth  for  ever,  and  is  by  force  of 
its  own  nature  eternal ;  and  the  gospel  will  have  to  be  disproved,  but 
that  cannot  be,  since  the  glory  of  God  is  made  to  hang  upon  it.  Ye 
have  heard  it,  then,  "  in  the  word  of  the  truth  of  the  gospel,"  what 
better  assurance  do  you  need?  Hold  to  it  and  rejoice  in  it,  and  you 
shall  never  be  ashamed  of  your  hope. 

III.  I  close  by  saying  that  it  is  a  most  powerfully  influential 
HOPE.  Brethren,  I  have  already  said  to  you  that  this  hope  is  the  parent 
and  nurse  of  love,  because  the  text  says,  The  love  which  ye  have  to  all 
the  saints  for  the  hope  which  is  laid  up  for  you  in  heaven."  Now,  that 
is  no  trifling  fountain  of  action  which  leads  believing  hearts  to  love, 
since  love  is  always  a  working  grace.  Oh,  for  more  love  in  this  distracted 
world.  Whatsoever  in  this  world  promotes  Christian  love  is  to  be 
admired,  and  since  the  hope  that  we  shall  be  for  ever  together  before  the 
throne  of  God  hfts  us  above  the  little  disagreements  of  society,  and 
makes  us  aflectionate  to  each  other,  it  is  a  thing  to  cultivate  with  care. 

Love  is  one  part  of  the  powerful  operation  of  hope  upon  ourselves,  but 


574 


METROPOLITAN  TABERNACLE  PULPIT. 


hoppfuhwss  affects  oihers  also.  Where  the  Tiopefnlness  of  saints  is  con- 
spicuous, it  ]eads  ministers  and  gracious  people  to  give  thanks  to  God. 
Paul  says,  We  give  thanks  to  God  and  the  Father,  praying  always  for 
you  since  we  heard  of  your  hope.'*  I  do  not  know  a  greater  delight  that 
a  minister  can  have  than  the  thought  of  all  his  people  entering  the  bliss 
of  heaven,  and  of  his  meeting  them  all  there.  We  hardly  have  time  to 
know  each  other  here  below ;  we  have  loved  each  other  in  the  Lord,  and 
we  have  striven  together  in  the  service  of  God,  and  some  of  us  are  old 
fellow-soldiei'S  now,  after  many  years  of  Christian  warfare,  how  pleasant 
it  will  be  to  dwell  together  above  world  without  end !  Some  have  gone 
home  whom  we  dearly  loved,  and  would  almost  have  detained  if  we 
could ;  and  there  are  others  among  us  who  in  the  order  of  nature  will 
soon  be  translated ;  happy  are  we  because  we  cannot  long  be  separated. 
The  age  of  some  among  us  prophesies  their  speedy  departure,  and  fore- 
shadows that  they  will  soon  go  over  to  the  majority :  but  it  is  a  most 
blessed  reflection  that  all  of  us  who  are  in  Christ  shall  meet  together 
above.  We  shall  have  ample  room  and  verge  enough  for  fellowship 
when  we  have  reached  eternity,  and  what  will  our  joy  be  then !  Perhaps 
some  of  you  will  say  to  me  when  we  converse  in  heavenly  language, — 
"  You  remember  talking  to  us  concerning  the  blessed  hope  on  that  fine 
Lord's-day  morning,  but  you  did  not  know  much  about  it.  We  said 
then,  ^  The  half  has  not  been  told  us';  but  now  we  perceive  you  did  not 
tell  us  the  one-hundredth  part.  Still  we  were  glad  to  share  in  the  joy 
of  what  little  we  did  know,  and  in  the  blessed  hope  of  knowing  so  much 
more."  Oh  yes,  dear  friends,  because  the  hope  of  heaven  in  us  helps  to 
make  other  people  thank  God  on  our  account,  it  is  a  sweet  grace  and 
mightily  influential,  and  the  more  we  have  of  it  the  better. 

Moreover,  hearing  of  their  hope,  led  the  apostle  to  pray,  and  if  you 
will  follow  me  in  reading  the  words  which  succeed  the  text,  you  will  see 
what  he  desired  for  his  friends  at  Colosse.  In  the  ninth  verse  you  will 
see  what  he  prayed  for.  He  says,  "  For  this  cause  we  also,  since  the  day 
we  heard  it,  do  not  cease  to  pray  for  you,  and  to  desire  that  ye  might  be 
filled  with  the  knowledge  of  his  will  in  all  wisdom  and  spiritual  under- 
standing." Having  believed  in  Jesus,  and  loving  his  people,  you  are 
going  to  heaven ;  and  so  Paul  says  "  I  desire  that  you  be  filled  with  the 
knowledge  of  his  will,"  and  well  may  he  so  desire,  since  to  do  that  will 
is  the  joy  and  business  of  heaven.  Is  not  our  prayer,  ^'  Thy  will  be 
done  on  earth  as  it  is  in  heaven"  ?  Brethren,  let  us  learn  the  will  of  the 
Lord  now,  and  so  be  educated  for  the  skies.  Here  we  ai'e  to  go  through 
our  apprenticeship,  that  we  may  be  able  to  take  up  our  freedom  as 
citizens  of  the  New  Jerusalem.  Here  we  are  at  school,  preparing  to 
take  our  degree  above  among  the  instructed  saints  of  God.  Are  we  to 
enter  heaven  ignorant  of  what  the  will  of  the  Lord  is?  Surely  we 
ought  to  know  something  of  the  ways  of  the  place,  something  of  the 
rules  of  the  court.  This  part  of  our  life  below  is  intended  to  be  a  prelude 
to  our  life  above,  a  preparation  for  perfection.  Here  below  we  undergx) 
the  tuning  of  the  instruments.  It  is  not  meet  that  there  should  be  discord- 
ant scrapings  and  screwings  of  strings  in  heaven.  No,  let  us  do  all  that 
here.  Let  us  have  our  harps  tuned  below,  so  that  when  we  reach  the 
orchestra  of  the  skies  we  may  take  our  right  place,  and  drop  into  the 
right  note  directly.    A  good  hope  should  make  you  eager  to  know  the 


THE  HOPE  LAID  UP  IN  HEAVEN. 


575 


will  of  the  Lord.  It  should  purify  you  even  as  Christ  is  pure,  and  make 
you  anxious  to  begin  the  perfect  service  of  heaven  while  yet  you  linger 
below. 

Then  the  apostle  prays  that  ye  might  walk  worthy  of  the  Lord  unto 
all  pleasing."  Is  it  not  fit  that  you  who  are  to  rise  to  Enoch's  heaven 
sihould  walk  as  he  did,  and  have  this  testimony  that  you  please  God  ? 
You  are  going  to  dwell  at  God's  right  hand,  where  there  are  pleasures 
for  evermore,  would  not  you  wish  to  do  all  you  can  to  please  your  Lord 
before  you  see  him  ?  You  are  a  son  of  a  king :  you  have  not  put  on 
your  glittering  array  as  yet ;  your  crown  is  not  yet  on  your  head  ;  but 
surely  you  wish  to  behave  yourself  as  becometh  one  who  is  fore-ordained 
for  so  much  honour  and  glory.  If  a  son  is  in  a  distant  country  and  is 
coming  home,  he  begins  to  think  What  can  I  take  home  ?  What  can 
I  do  to  please  the  beloved  father  whom  I  am  soon  to  see  ?  "  Begin, 
beloved,  to  see  what  you  can  do  to  please  God,  because  you  are  so  soon 
to  enter  into  his  pleasure,  and  dwell  with  those  that  wear  white  robes, 
"  for  they  are  worthy." 

Next  he  says,  "  Being  fruitful  in  every  good  work."  Why,  if  there  is 
to  be  such  a  rich  reward  of  grace,  let  us  bear  all  the  gracious  fruit  we  can, 
and  if  the  time  of  working  is  so  soon  to  be  over,  let  us  be  instant  in  every 
holy  labour  while  yet  the  season  is  with  us.  Who  wants  to  go  into  heaven 
empty-handed  ?  Who  wishes  to  spend  the  time  of  his  sojourning  here 
in  idleness  ?  Oh  no  ;  let  us  seek  to  be  fruitful  to  the  glory  of  God  that 
so  we  may  have  an  abundant  entrance  into  the  kingdom. 

The  apostle  further  adds,  "  Increasing  in  the  knowledge  of  God."  If 
I  am  going  to  dwell  with  God,  let  me  know  somewhat  of  him  ;  let  me 
search  his  word  and  see  how  he  has  revealed  himself ;  let  me  endeavour 
to  have  fellowship  with  him  and  his  Son  Jesus  that  I  may  know  him. 
How  can  I  enter  heaven  as  a  total  stranger  to  him  who  is  the  king  of  it  ? 
Is  not  the  knowledge  of  God  as  needful  as  it  is  desirable  ?  Those  who 
have  a  good  hope  of  heaven  will  not  rest  without  knowing  the  Lord, 
from  the  least  even  to  the  greatest  of  them.  If  anyone  were  to  make 
you  a  present  of  a  great  estate,  no  matter  in  what  country  it  might  be 
situated,  you  would  feel  an  interest  in  the  land  and  its  neighbourhood,  and 
before  nightfall  you  would  be  found  enquiring  about  the  place.  No 
matter  how  rustic  the  neighbourhood  or  remote  the  locality,  you  would 
set  your  thoughts  towards  it  if  you  knew  the  estate  to  be  yours.  As  a 
usual  thing,  one  of  the  driest  documents  in  all  the  world  is  a  rich 
man's  will.  If  you  have  ever  heard  one  read  you  will  know  how  it 
proses  on  and  on  in  that  rigmarole  fashion  dear  to  lawyers :  but  if  you  are 
present  when  it  is  read  to  the  family,  please  notice  how  "  my  son  John's  " 
eyes  clear  up  when  it  comes  to  the  clause  w^hicli  concerns  himself,  and 
how  even  the  aged  countenance  of  "  my  faithful  servant  Jane  "  brightens 
when  her  small  legacy  is  mentioned.  Everyone  is  on  the  alert  when 
his  own  interests  are  affected.  Even  so  he  that  hath  a  hope  in  heaven 
and  an  interest  in  Christ's  great  testament,  will  at  once  take  an  interest 
in  divine  things,  and  will  desire  to  increase  in  the  knowledge  of  God. 

Once  again,  the  apostle  says,  ^'  strengthened  with  all  might,  according 
to  his  glorious  power,  unto  all  patience  and  longsuffering  with  joyful- 
nese."  A  hope  of  heaven  is  a  mighty  strengthener  for  bearing  the  ills  of 
life  and  ttie  persecutions  of  the  adversary.      It  will  soon  be  over,"  says 


576 


METROPOLITAN  TABERNACLE  PULPIT. 


a  man  who  looks  for  heaven,  and  therefore  he  is  not  over- weigh  ted  witli 
grief.  "It  is  an  ill  lodging/' said  the  traveller,  "but  I  shall  be  away  ii) 
the  morning."  Well  may  we  be  strengthened  with  all  might  by  the 
hope  of  heaven :  it  is  but  reason  that  the  exceeding  weight  of  glory 
should  cast  into  the  shade  this  light  affliction,  which  is  but  for  a 
moment. 

You  will  say,  "  But  have  you  not  wrought  this  part  of  the  chapter 
into  your  subject  without  any  warrant  ?"  No.  Here  is  my  u^arrant  in 
the  next  verse  :  "  Giving  thanks  unto  the  Father,  which  has  made  us 
meet  to  be  partakers  of  the  inheritance  of  the  saints  in  hght."  I 
have  been  following  the  evident  track  of  the  apostle's  thoughts,  The 
Lord  gives  us  a  hope  of  glory,  and  then  he  gives  us  a  meetness  for  it,  and 
that  meetness  is  largely  wrought  in  us  by  the  Holy  Spirit  through  the 
instrumentality  of  our  hope.  Cultivate,  then,  your  hope,  dear  brethren. 
Make  it  to  shine  so  plainly  in  you  that  your  minister  may  hear  of  your 
hopefulness  and  joy ;  cause  observers  to  take  note  of  it,  because  you  spealc 
of  heaven,  and  act  as  though  you  really  expected  to  go  there. 
Make  the  world  know  that  you  have  a  hope  of  heaven :  make 
worldlings  feel  that  you  are  a  believer  in  eternal  glory,  and  that  you 
hope  to  be  where  Jesus  is.  Often  surprise  them  as  they  see  what  they 
call  your  simplicity,  but  what  is  in  truth  only  your  sincerity,  while  you 
treat  as  matter  of  fact  the  hope  laid  up  for  you  in  heaven.  The  Lord 
grant  it  for,  Jesus  Christ's  sake.  Amen. 


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THE   THREE  WHATS. 


DELIVERED  BY 


C.  H.  SPURGEON, 

AT  THE  METROPOLITAN  TABERNACLE,  NEWINGTON, 

On  a  night  when  the  Tabernacle  was  thrown  open  to  all  comers^  the  ordinaryi 
hearers  vacating  their  seats  for  the  occasion. 


The  eyes  of  your  understanding  being  enlightened ;  that  ye  may  know  what  is 
the  hope  of  his  calling,  and  what  the  riches  of  the  glory  of  his  inheritance  in  the 
saints,  and  what  is  the,  exceeding  greatness  of  his  power  to  us- ward  who  believe,  ac- 
cording to  the  working  of  his  mighty  power,  which  he  wrought  in  Christ,  when  he 
raised  him  from  the  dead,  and  set  him  at  his  own  right  hand  in  the  heavenly  places.'* 
— Ephesians  i.  18—20. 

You  see  the  text  begins  with  a  personal  experience  within  the  mind  and 
judgment — "  the  eyes  of  your  understanding  being  enhghtened."  Every- 
thing depends  upon  the  opened  eye :  the  scene  may  be  fair,  and  the  hght 
may  be  bright,  but  if  the  sight  be  gone  all  is  in  vain.  Zedekiah  had  his 
eyes  put  out  by  the  king  of  Babylon,  and  then  he  was  taken  down  to 
the  imperial  city,  but  for  aught  he  could  enjoy  of  all  its  splendour 
he  might  as  well  have  been  in  a  desert.  There  were  vast  halls  and 
palaces,  and  hanging  gardens  and  a  city  wall  which  was  the  wonder  of  the 
world,  so  that  Babylon  is  called  by  the  prophet  ^the  glory  of  kingdoms 
and  the  beauty  of  the  Chaldees'  excellency";  but  the  bhnded  monarch 
beheld  nothing  of  all  the  grandeur  of  the  golden  city,  and  to  him  her 
wealth  was  as  though  it  had  not  been.  Thus  is  it  with  us  by  nature, 
we  have  no  apprehension  of  spiritual  things,  no  power  to  discern  eternal 
good,  but  our  foolish  heart  is  darkened.  Therefore  the  Lord  must  first 
enlighten  the  eyes  of  our  understanding,  or  else,  however  precious  the 
truth,  and  however  clearly  it  may  be  stated,  we  shall  never  be  able  to 
apprehend  it. 

I  find  there  is  a  rendering  of  the  text  which  runs  thus,  "  The  eyes  of 
your  heart  being  enlightened,"  and  it  strikes  me  that  this  version  has 
about  it  the  appearance  of  being  the  correct  one,  because  divine  things  are 
usually  better  seen  by  the  heart  than  by  the  understanding.  There  are  a 
thousand  things  which  God  has  revealed  which  we  shall  never  understand, 
and  yet  we  can  know  them  by  a  loving,  trustful  experience.  Our  Saviour 
says,  "  Blessed  are  the  pure  in  heart,  for  they  shall  see  God.''  The 
purifying  of  the  heart  is  the  enlightening  of  the  spiritual  eye.  Strange 
Ko.  1,466. 


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METROPOLITAN  TABERNACLE  PULPIT. 


as  it  may  seem,  the  true  eye  of  the  renewed  man  is  seated  rather  in  the 
heart  than  in  the  head :  holy  affections  enable  us  to  see,  and  as  far  as 
possible  to  understand  divine  things.  I  pray  that  in  each  one  of  us  the 
eyes  of  our  heart  may  be  enlightened,  that  we  may  know  spiritual  things 
as  they  are  best  known. 

Now,  the  prayer  of  our  text  was  offered  for  Christians — for  converted 
persons,  for  those  who  had  faith  in  Christ  Jesus  and  love  to  all  the  saints; 
yet  Paul  says  that  he  never  ceased  to  pray  that  their  eyes  might  be 
enlightened.  Yes,  brethren,  he  who  sees  most  needs  to  have  his  eyes 
enlightened  to  see  more,  for  how  little  as  yet  of  the  glory  of  God  have 
any  of  us  beheld !  Even  that  favoured  pilgrim  who  has  been  led  by  the 
shepherds  to  the  top  of  Mount  Clear,  to  stand  there  with  telescopic 
glass  and  gaze  into  the  glories  of  ImmanueFs  land,  has  yet  only  com- 
menced to  perceive  the  things  which  God  has  prepared  for  them  that 
love  him.  I  pray  God  that  if  we  do  already  see,  we  may  see  more,  until 
our  eye  shall  be  so  strengthened  that  the  hght  of  the  New  Jerusalem 
shall  not  be  too  strong  for  us,  but  amid  the  splendour  of  God  which 
outshines  the  sun  we  shall  find  ourselves  at  home. 

But  if  believers  need  to  have  their  eyes  enlighten(*d,  how  much  more 
must  those  who  are  unconverted.  They  are  altogether  blinded,  and  con- 
sequently their  need  of  enlightenment  is  far  greater.  They  were  born 
blind,  and  the  god  of  this  world  takes  care  yet  farther  to  darken  their 
minds.  Around  them  there  broods  a  sevenfold  midnight,  the  gloom  of 
spiritual  death.  "  They  meet  with  darkness  in  the  daytime,  and  grope 
in  the  noonday  as  in  the  night."  0  blind  eye,  may  Jesus  touch  thee ! 
May  the  Spirit  bring  his  sacred  eye-salve  and  make  thee  see,  and  to- 
night though  it  is  not  ours  to  give  thee  eyes,  we  would  tell  thee  what 
is  to  be  seen,  hoping  that,  peradventure,  while  we  give  the  description, 
God  may  give  thee  eyes  with  whicli  to  verify  our  report.  Perhaps  even 
the  reporting  of  these  things  may  set  thee  longing  for  them,  and,  when 
thou  hast  but  a  longing,  God  will  hear  thee.  If  that  longing  be  turned 
into  a  prayer,  and  that  prayer  be  kindled  by  a  spark  of  faith,  that  longing 
shall  be  the  beginning  of  light  to  thy  soul,  and  thou  shalt  see  the  salva- 
tion of  God. 

To-night,  then,  there  are  two  things  we  shall  ask  about,  what  things 
are  to  he  seen  and  known  according  to  the  text;  and,  secondly,  tvhy  it  is 
our  anxious  desire  that  every  person  here  should  see  and  know  these  things. 

I.  First,  then,  what  is  to  be  seen  and  known  ACCOROiNa  to 
THE  TEXT  ?  When  you  heard  me  read  it,  you  must  have  noticed  that 
it  contains  three  "  whats."  The  eyes  of  your  understanding  being  en- 
lightened that  ye  may  know  what  is  the  hope  of  his  calling,  and  what  the 
riches  of  the  glory  of  his  inheritance  in  the  saints,  and  tvhat  the  exceed- 
ing greatness  of  his  power  to  us-ward  who  believe."  Upon  these  three 
"whats"  I  shall  try  to  speak  to-night,  and  may  the  Holy  Ghost  speak 
through  me  to  all  jom  souls. 

Our  first  point  iii.  ''What  is  the  hope  of  his  calling?''  A  great  many 
persons  never  thinl'  about  religion,  because  they  cannot  believe  that 
there  is  much  in  it.  Tf  they  had  half  an  idea  of  what  is  to  be  gained 
by  it  even  now,  and  ol  the  unspeakable  blessedness  which  will  come  of  it 
throughout  eternity,  surely  their  own  desire  to  benefit  themselves  would 
incline  them  diligently  to  consider  it,  even  if  they  went  no  further.  So 


THE  THREE  WHATS. 


183 


promising  a  matter  is  at  least  worth  looking  into,  for  it  would  be  a  great 
pity  to  miss  present  and  eternal  happiness  if  it  can  be  had.  But  no, 
they  suppose  it  to  be  a  very  small  and  trifling  thing,  fit  only  for  the 
thoughts  of  priests  and  women^  and  such  weak  folk,  and  so  they  neglect 
it,  despise  it,  and  look  after  other  business.  To-night,  while  I  try  to  tell 
what  is  the  hope  of  the  Christian  man's  calling,  I  boldly  claim  your  best 
consideration.  If  the  preacher  may  not  request  it  on  his  own  account  he 
may  assuredly  ask  it  on  the  ground  that  his  theme  deserves  it.  Perhaps 
while  we  are  speaking  of  the  worth  of  this  hope,  and  you  are  lending  an 
attentive  ear,  the  Lord  may  lead  you  to  seek  his  face.    Is  it  not  written 

Incline  your  ear  and  come  unto  me,  hear  and  your  soul  shall  live"  ? 
Many  a  man  has  been  tempted  to  start  upon  a  voyage  by  hearing  much 
of  the  land  to  which  he  sails.  Praise  his  goods  and  you  will  find  the 
merchant  buyers.  Such  is  our  desire  at  this  time  :  we  would  so  speak  of 
the  hope  of  our  calling  as  to  allure  those  who  are  eager  after  sweets  to 
taste  and  see  that  the  Lord  is  good. 

The  idea  of  the  text  seems  to  me  to  be  illustrated  well  by  the 
patriarch  Abraham.  Abraham  was  living  in  his  father's  house  in  Ur  of 
the  Chaldees  when  a  call  came  to  him.  That  call  came  from  God.  He 
was  to  separate  himself  entirely  and  to  get  away  to  a  land  which  he  had 
never  seen.  What  was  the  hope  of  that  calling  ?  It  was  the  hope  that 
God  would  give  him  a  seed,  and  give  to  that  seed  a  land  to  dwell  in. 
Thus  spake  the  Lord  unto  him :  "  I  will  make  of  thee  a  great  nation, 
and  I  will  bless  thee,  and  make  thy  name  great ;  and  thou  shalt  be  a 
blessing:  and  I  will  bless  them  that  bless  thee,  and  curse  him  that 
curse th  thee:  and  in  thee  shall  all  families  of  the  earth  be  blessed." 
The  great  nation  which  should  spring  from  him  would  possess  the  land 
in  which  he  was  to  wander  as  a  pilgrim  and  a  stranger,  according  to 
the  word  of  the  Lord — For  all  the  land  which  thou  seest,  to  thee  will 
I  give  it,  and  to  thy  seed  for  ever."  For  the  sake  of  that  hope  he  for- 
sook everything,  and  dwelt  in  tents,  a  pilgrim  and  a  sojourner  with  God, 
living  entirely  by  faith,  but  living  grandly  and  sublimely,  and  thus  be- 
coming the  father  of  all  believers  throughout  all  ages,  greater  than  a 
prince  among  the  sons  of  men.  Now,  there  comes  to  every  man  who  is 
a  true  Christian  a  call  from  God.  We  speak  of  it  by  the  name  of 
"effectual  calling."  The  Spirit  of  God  personally  applies  the  truth  of 
Scripture  to  the  heart,  and  makes  the  chosen  man  to  feel  that  it  belongs 
to  him.  The  believer^  perceives  that  he  is  separated  from  others  by  the 
sovereign  grace  of  God,  and  that  therefore  he  must  come  out  from  the 
world,  and  no  longer  live  according  to  the  sight  of  the  eyes  and  the 
hearing  of  the  ears,  but  must  live  by  faith  upon  God,  as  seeing  him  who 
is  invisible.  This  makes  the  beUever  very  different  from  the  rest  of 
mankind.  Those  who  walk  by  sight  do  not  understand  him.  They 
generally  misrepresent  him,  and  frequently  they  hate  him,  but  he  is  con- 
tent to  be  unknown,  for  he  remembers  it  is  written,  "  Ye  are  dead,  and 
your  Kfe  is  hid  with  Christ  in  God."  Therefore  the  world  knoweth  us 
not  because  it  knew  him  not." 

Bat  what  is  the  prospect  which  leads  the  believer  to  this  life  ?  What  is 
the  hope  of  his  calling?  Brethren,  let  me  describe  the  hope  of  those  ot* 
us  who  have  come  out  to  walk  by  faith  in  Christ  Jesus.  We  have  already 
obtained  enough  abundantly  to  reward  us  for  obedience  to  the  call,  and 


184 


METROPOLITAN  TABERNACLE  PULPIT. 


even  if  nothing  were  shut  np  in  the  closed  hand  of  Hope,  her  open  hand 
has  greatly  enriched  us.  Christian  man,  you  have  in  possession  already 
the  forgiveness  of  your  sin,  acceptance  in  Christ,  adoption  into  the  divine 
tamily,  and  the  nature,  rank,  and  rights  of  a  child  of  God.  You  already 
possess  that  which  makes  you  amongst  the  happiest  of  mankind,  and 
often  do  you  feel  that  if  it  should  turn  out  that  there  is  no  hereafter  and. 
if  you  should  die  like  a  dog,  yet  still  your  faith  in  God  has  given  you 
such  consolation  and  such  strength,  such  peace  and  such  joy  that  you 
would  bless  God  that  ever  you  had  it.  Our  hope  has  not  injured  us 
either  as  to  character  or  to  happiness,  and  even  if  it  turned  out  to  be 
false  we  are  at  least  as  well  off  as  the  unbeliever.  Still  our  main  pos- 
session lies  in  hope.  We  carry  a  bag  of  spending  money  in  our  hands, 
but  the  bulk  of  our  wealth  is  deposited  in  the  Bank  of  Hope.  What 
then  is  the  Christian's  hope  ? 

Well,  first,  he  hopes  and  believes  that  he  shall  be  under  divine  pro- 
tection for  ever  and  ever,  that  he  shall  be  the  object  of  divine  love  time, 
out  of  mind,  and  when  time  shall  be  no  more.  He  hopes  that  all  things 
shall  work  together  for  his  good  in  the  future  as  he  perceives  they  have 
done  in  the  past,  and  as  he  is  persuaded  they  are  doing  now.  He  expects 
a  stormy  voyage,  but  because  Christ  is  at  the  helm  he  hopes  to  come  to 
the  fair  havens  at  the  last.  He  expects  to  be  tempted,  but  he  hopes  to 
be  upheld.  He  expects  to  be  slandered,  but  he  hopes  to  be  cleared.  He 
expects  to  be  tried,  but  he  hopes  to  triumph.  Sustained  by  this  hope 
he  dreads  no  labours  and  fears  no  difficulties. 

"  He  holds  no  parley  with  unmanly  fears, 
Where  duty  bids  he  confidently  steers, 
Faces  a  thousand  dangers  at  her  call, 
And,  hoping  in  his  God,  surmounts  them  all." 

His  hope  is  that  all  through  life,  whether  that  be  long  or  short  (and  he 
has  not  much  care  about  the  number  of  his  years),  underneath  him  will 
be  the  everlasting  arms.  He  hopes  that  the  Lord  will  be  his  shepherd, 
and  he  shall  not  want.  He  hopes  that  goodness  and  mercy  will  follow 
him  all  the  days  of  his  life.  Hence  he  is  not  afraid  to  die,  for  then  he 
expects  to  come  into  actual  possession  of  his  best  possessions.  He  looks 
for  his  best  things  last.  He  believes  that  when  it  is  time  for  him  to 
depart,  Jesus  will  come  and  meet  him,  and  the  thought  of  that  meeting 
puts  aside  all  idea  of  the  grim  terrors  of  the  grave.  His  hope  leaps  over 
the  grave,  and  lands  him  in  a  glorious  resurrection.  Does  not  the  hope 
of  our  calling  open  grandly  ? 

We  hope  also,  and  have  good  ground  for  it,  that  after  death  at  the  day 
of  judgment  we  shall  have,  as  we  believe  we  have  now,  a  perfect  justifica- 
tion. A  dread  assize  will  be  held.  Upon  a  great  white  throne  reflecting 
all  things,  and  brilliant  with  its  purity,  Jesus  the  Judge  of  all  will  sit, 
and  he  shall  separate  the  mass  of  mankind  into  two  portions  as  a  shep- 
herd divides  the  sheep  from  the  goats.  We  know  that  in  that  day  he 
will  discern  those  who  believed  in  him  and  trusted  him  and  obeyed  him 
and  sought  to  be  like  him,  and  we  hope  that  we  shall  be  of  that  blessed 
number.  For  us  there  shall  be  no  sentence  of  condemnation,  for  it  is 
written,  "  There  is  therefore  now  no  condemnation  to  them  which  are  in 
Christ  Jesus."    We  hope  for  a  sentence  of  acquittal,  and  we  therefore 


THE  THREE  WHATS. 


185 


challenge  the  judgment  which  others  dread.  Clothed  with  a  righteous- 
ness divine  we  await  with  expectation  the  day  which  shall  make  the 
impenitent  wish  that  they  had  never  been  born.  Hope  takes  into  her 
consideration  the  most  dreaded  of  all  events,  and  weaves  it  into  her 
song.  The  end  of  all  things  is  not  the  end  of  hope.  Is  not  this  brave 
hoping  ?  The  hope  of  a  man  who  sings  on  for  ever, — living  in  the  circle 
of  divine  love,  dying  beneath  the  protection  of  divine  power,  and  abiding 
in  the  judgment  justified  by  divine  justice :  accepted  in  the  beloved,  and 
beloved  of  the  Father. 

What  else  hope  we  for  ?  We  hope  for  absolute  perfection.  The  God 
who  has  changed  our  hearts  will  continue  the  good  work  of  sanctifica- 
tion  till  he  has  taken  every  sin  out  of  us,  every  desire  for  sin,  every 
possibility  of  sin.  We  expect  him  to  renew  our  minds  and  prevent  our 
making  so  many  mistakes  in  judgment.  We  expect  him  to  renew  our 
hearts  that  they  may  be  wholly  set  on  divine  and  heavenly  things.  We 
expect  him  to  renew  our  entire  spirit  till  when  the  prince  of  this  world 
comes  he  shall  find  nothing  in  us — no  tiuder  for  his  sparks,  no  corruption 
in  which  to  sow  his  evil  seed.  We  hope  to  be  perfect,  even  as  God  is 
perfect.  As  Adam,  when  he  came  from  his  Maker's  hand,  so  shall  we 
be,  and  something  more,  for  we  shall  possess  a  life  in  Christ  which  our 
unfallen  progenitor  knew  not  in  Paradise. 

We  hope,  also,  that  this  body  of  ours  will  be  perfected.  It  will  lie  in 
the  grave  and  moulder  into  dust,  unless  our  Lord  Jesus  should  come 
before  our  death  hour.  Of  this  we  make  small  account,  having  no  very 
intense  desire  to  avoid  the  grave  wherein  our  glorious  Redeemer  lay. 
We  have  nothing  to  lose,  but  much  to  gain,  by  dying,  for  therein  we  put 
off  our  mortality  that  at  the  resurrection  we  may  put  on  immortality. 

"  Corruption,  earth,  and  worms 

Shall  but  refine  this  flesh, 
Till  when  the  Lord  our  Saviour  comes 

We  put  it  on  afresh." 

We  expect  that  this  our  body  shall  be  raised — changed,  but  still  the  same 
as  to  identity.  For  us  is  the  promise  of  the  Scripture — I  will  ransom 
them  from  the  power  of  the  grave ;  I  will  redeem  them  from  death." 
When  our  body  awakes,  though  sown  in  corruption  it  shall  be  raised  in 
incorruption,  though  sown  in  weakness  it  shall  be  raised  in  power,  though 
-sown  a  body  only  fit  for  the  soul  it  shall  be  raised  a  body  meet  for  our 
highest  nature,  even  for  our  spirit.  As  w^e  have  borne  the  image  of  the 
earthy  we  shall  also  bear  the  image  of  the  heavenly.  Oar  body  shall  be 
fashioned  like  unto  the  body  of  Jesus  Christ  himself.  We  are  looking 
forward  to  a  time  when  we  shall  have  done  with  aches  and  pains,  with 
weariness  and  decay,  with  old  age  and  its  infirmities,  and  with  all  liability 
to  death.  We  expect  perpetual  youth  to  be  our  portion,  and  that  joy 
shall  thrill  through  every  nerve  and  sinew  of  our  frame,  which  now,  alas, 
so  often  becomes  the  theatre  of  agony.  Yes,  this  is  our  hope,  perfection 
of  spirit,  soul,  and  body ;  for  Christ  has  redeemed  the  whole,  and  he  will 
have  the  whole  to  be  his  inheritance,  and  in  the  whole  of  our  manhood 
his  glorious  image  shall  be  reflected  for  ever. 

What  else  is  the  hope  of  our  calling  ?  Why,  that  being  thus  cleared 
in  judgment  and  made  absolutely  perfect,  we  shall  for  ever — for  eternal 

G 


18d 


METROPOLITAN  TABERNACLE  PULPIT. 


duration  is  the  glorj  of  our  heritage — we  shall  for  ever  enjoy  infinito 
happiness.  AVe  do  not  know  what  form  the  joys  of  eternity  will  take, 
but  they  will  take  such  form  as  shall  make  us  the  most  happy.  We  shall 
have  heaven's  best,  yea  God's  best,  and  what  that  is  who  among  us  can 
^  guess,  though  he  use  all  his  knowledge  and  give  the  reins  to  his  expect- 
ancy ?  "  Eye  hath  not  seen,  nor  ear  heard,  neither  hath  entered  into 
the  heart  of  man  the  things  which  G-od  hath  prepared  for  them  that  love 
him ;  but  he  hath  revealed  them  unto  us  by  his  Spirit,"  and,  as  far  as 
\  we  understand  that  revelation  we  are  taught  by  it  that  we  shall  enter  into 
a  state  of  complete  rest  and  perfect  peace ;  a  state  of  holy  delight,  and  of 
serene  and  blissful  activity ;  a  state  of  perfect  praise ;  a  state  of  satis- 
faction ;  a  state,  probably,  of  progress,  but  still  of  completeness  at  every 
inch  of  the  road ;  a  state  in  which  we  shall  be  as  happy  as  we  are  capable 
of  being,  every  vessel,  little  or  great,  being  filled  to  the  brim.  We  shall 
be  supremely  blessed,  for  at  the  right  hand  of  God  there  are  pleasures  for 
evermore.    This  is  the  hope  of  our  calling. 

Nor  even  now  have  we  come  to  an  end,  for  something  more  yet  re- 
mains. You  say,  "  Can  more  be  Yes,  we  expect  for  ever  to  be  in  a 
condition  of  power,  and  honour,  and  relationship  to  God.  We  hope  to 
be  brought  so  near  to  God  that  all  the  universe  shall  distinctly  see  that 
we  are  courtiers  of  the  palace  of  the  great  King,  yea,  princes  of  the  blood 
royal  of  the  skies.  We  shall  be  very  near  to  God,  for  we  shall  be 
with  Jesus  where  he  is,  and  sit  upon  his  throne.  We  shall  serve  our  God, 
and  see  his  face  while  we  serve  him ;  and  his  glory  will  be  reflected 
upon  us  and  from  us,  and  we  shall  be  his  dear  sons  and  daughters  in 
Christ  Jesus  for  ever  and  ever.  There  is  not  an  angel  in  heaven  with 
whom  the  meanest  saint  might  wish  to  change  estates,  for  though  the 
angels  excel  us  now,  we  shall  certainly  excel  them  in  the  world  to  come  : 
we  shall  be  nearer  the  eternal  throne  than  any  one  of  them,  inasmuch  as 
Christ  Jesus  is  our  brother  and  not  the  brother  of  angels.  He  is  God- 
and-man  in  one  person,  and  there  was  never  God  and  angel  in  like  union. 
We  shall  be  next  to  the  Creator — let  us  speak  it  with  bated  breath  but 
leaping  heart — we  shall  be  next  to  the  eternal  God,  one  with  his  only- 
begotten  Son,  who  is  one  with  himself.    This  is  the  hope  of  our  calling. 

Oh,  sirs,  is  not  this  worth  the  having  ?  Is  not  this  worth  striving  for  ? 
When  you  count  the  cost,  what  cost  is  worth  the  counting  ?  Might  not 
a  man  for  this  lay  down  all  that  he  has,  yea,  and  his  life  also,  to  keep 
this  pearl  of  exceeding  price  ?  And  what  if  you  should  miss  it  ?  What, 
if  you  should  miss  it  ?  What,  if  it  could  be  proven,  as  it  never  will  be, 
that  there  are  no  pains  of  hell  and  no  eternal  wrath,  yet  is  not  this 
enough — to  have  lost  this  immortality  of  glory,  this  immortality  of  honour,  ^, 
and  of  hkeness  to  God  ?  This  pain  of  loss,  may  none  of  us  ever  incur 
it :  for  it  is  hell  to  lose  heaven,  it  is  infinite  misery  to  miss  infinite  felicity* 
To  be  within  an  inch  of  an  immortality  of  bliss  and  honour,  and  yet  to 
let  it  shp  by,  will  not  this  be  an  endless  torment  to  the  soul  ?  To  clutch 
the  pleasures  of  an  hour,  all  earth-stained  as  they  are,  shall  we  renounce 
the  ecstacies  of  eternity  ?  To  snatch  at  bubbles  which  break  ere  we  can 
grasp  them,  shall  we  let  unfading  glories  go?  For  the  mere  sake  of 
dwelling  at  ease  by  escaping  thought  shall  we  let  boundless  blessings  run 
by  us,  counting  ourselves  unworthy  of  them,  and  so  losing  them  ?  I  do 
pray  that  you  may  know  "  what  is  the  hope  of  his  calling,"  and  that  when 


THE  THREE  WHATS. 


187 


yon  know  it  you  may  cry,  "  I  will  have  it.  If  it  is  to  be  had,  by  G-od's 
grace,  I  will  have  it  now."    So  may  it  be,  for  Christ's  sake. 

And  now  I  turn  to  the  second  "  what "  of  the  text,  and  that  is  more 
marvellous  still.  I  am  sure  I  cannot  preach  the  text  out,  it  is  too  great 
for  me ;  but  here  it  is — "  That  ye  may  know  what  are  the  riches  of  the 
glory  of  his  inheritance  in  the  saints  J  ^ 

Mark  well  that  God's  people  are  by  grace  made  to  be  his  saints,  his 
select,  his  holy  ones,  and  then  they  are  viewed  as  his  inheritance.  The 
whole  world  is  God's.  The  cattle  on  a  thousand  hills  and  all  lands  and 
seas  are  his,  and  yonder  starry  worlds  which  in  profusion  are  sown  in 
space  are  all  his,  but  he  deigns  to  call  sanctified  men  and  women  his  in- 
heritance in  a  special  sense.  They  are  his  peculiar  treasure,  his  crown- 
jewels,  dear  and  precious  to  him.  "  The  Lord's  portion  is  his  people, 
Jacob  is  the  lot  of  his  inheritance."  I  want  you  to  think  of  this  grand 
truth,  because  practical  results  flow  from  it.  If  you  and  I  are  believers 
in  Jesus  we  are  God's  inheritance,  and  the  Lord  has  what  the  apostle 
calls  "  the  riches  of  the  glory  of  his  inheritance  in  the  saints."  But 
how  can  God  make  riches  out  of  poor  men  and  women  ?  They  are 
believers  in  Jesus,  but  what  is  there  in  them  that  he  counts  to  be  riches — 
riches  of  glory,  too  ? 

We  answer,  first,  he  has  spent  riches  of  love  upon  them,  for  he  loves 
them,  poor  as  they  are,  and  sick  and  sorry  as  they  often  are.  He  loved 
them  from  before  the  foundation  of  the  world :  and  you  know  how  precious 
a  thing  becomes  when  you  love  it.  It  is  a  beloved  keepsake,  and  you 
would  not  part  with  it  for  a  mint  of  gold.  It  may  have  little  intrinsic 
value,  but  if  you  have  long  set  your  heart  upon  it  how  dear  it  becomes 
to  you.  God  has  loved  his  people  so  long  and  so  intensely,  with  such  an 
unbounded  love,  that  there  is  a  wealth  in  them  to  his  heart.  Oh,  that 
we  knew  something  of  "  the  riches  of  the  glory  of  his  inheritance  in  the 
saints"  as  measured  by  the  gauge  of  love. 

Moreover,  the  Lord  has  spent  a  wealth  of  wisdom  on  his  saints.  A 
material  may  be  almost  valueless  at  first,  but  when  a  wise  man  has  exer- 
cised his  thought  and  skill  upon  it,  the  value  may  be  enhanced  a 
thousand-fold.  But  God  has  thought  of  his  saints  for  ever.  Eternal 
wisdom  found  her  dehghts  with  the  sons  of  men  and  occupied  herself  on 
their  behalf  before  the  foundation  of  the  world.  "  How  precious  also  are 
thy  thoughts  unto  me,  0  God,  how  great  is  the  sum  of  them  ! "  God's 
wisdom  has  exhibited  itself  at  its  fall  in  the  plan  of  redemption.  I 
scarcely  hear  of  his  deliberating  for  any  purpose  except  for  the  salvation 
of  his  people,  but  in  that  matter  we  continually  read  of  "  the  counsel  of 
his  will,"  to  show  us  that,  speaking  after  the  manner  of  man,  the  Lord 
has  reasoned  within  himself  how  best  to  save  his  own  people.  His 
thoughts  of  wisdom  and  prudence  have  been  exercised  upon  his  saints, 
and  hence  it  is  that  there  is  a  riches  of  glory  about  them. 

What  is  more,  when  the  riches  of  his  love,  and  of  his  wisdom,  had  been 
expended  it  came  to  pass  that  it  was  necessary  that  he  should  spend  a 
life  of  sufiFering  upon  them.  Look  ye  to  the  glorious  landscapes  of  rock 
and  hill,  and  dale  and  mountain ;  turn  your  eye  from  grassy  slope  to 
snowy  summit  sparkling  in  the  sun,  and  while  ye  admire  all  things  re- 
member that  God  hath  costlier  works  than  these.  None  of  these  cost 
the  Lord  an  incarnation  and  a  death.  Look,  if  ye  will,  to  all  the  majestic 


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METROPOLITAN  TABERNACLE  PULPIT. 


halls  of  heaven,  where  the  lamps  of  glory  are  lit  with  supernal  splendour, 
but  neither  angel,  nor  cherubim,  nor  seraphim  cost  their  Lord  a  bloody 
sweat.  Then  look  you  at  his  people;  view  "his  inheritance  in  the 
saints,''  for  it  is  there  that  the  Son  of  God,  taking  upon  himself  human 
nature,  sighed  and  groaned  and  sweat  great  drops  of  blood,  and  felt  the 
agonies  of  death.  As  the  Lord  looks  over  all  that  he  has  made  he  sees 
nothing  that  has  cost  him  suffering  and  death  till  he  comes  to  his  people. 
Jesus  knows  what  the  saints  cost  him.  He  estimates  them  at  a  rate 
usual  among  men,  for  men  say,  "  The  price  is  what  it  will  fetch,''  and 
Jesus  knows  what  his  people  fetched  when  he  redeemed  them  by  giving 
himself  for  them.  Measured  by  that  standard  God  hath  indeed  riches  of 
glory  in  his  inheritance  in  the  saints. 

And  then  there  comes  great  glory  to  God  from  the  workmanship  which 
he  puts  into  his  people.  When  he  made  the  world  it  was  with  a  voice. 
"  He  spake,  and  it  was  done."  When  he  made  the  things  that  are  he  had 
but  to  will  and  they  stood  forth,  but  in  the  making  of  a  Christian  it  needs 
the  labour  of  the  Godhead  :  Father,  Son  and  Holy  Spirit  must  all  work  to 
create  a  new  creature  in  Christ  Jesus.  The  Father  must  beget,  the  Son 
must  redeem,  the  Spirit  must  regenerate ;  and  when  this  is  done  the  God- 
head's omnipotence  must  be  put  forth  to  keep  a  Christian  alive,  and  to 
perfect  him,  and  present  him  "  faultless  before  the  presence  of  God  with 
exceeding  joy."  An  artisan  can  put  into  a  small  piece  of  iron,  of  no^ 
worth  at  all,  so  much  labour  that  it  shall  be  valued  at  scores  of  pounds, 
and  the  Triune  God  can  expend  so  much  workmanship  upon  our  poor 
nature  that  a  man  shall  be  more  precious  than  the  gold  of  Ophir. 
Valued  thus,  the  Lord  may  well  speak  of  "  the  riches  of  the  glory  of  his 
inheritance  in  the  saints." 

Now,  as  I  want  if  I  can  to  lead  you  into  a  sense  of  this  glory  for  a 
minute,  I  should  like  you  to  accompany  me  while  I  speak  somewhat 
carefully  but  yet  enthusiastically  about  what  the  Christian  becomes 
when  God  has  perfected  his  work  upon  him. 

Notice,  then,  that  when  at  the  last  the  believer  shall  have  been  perfected 
by  the  work  of  the  Spirit,  as  he  will  be,  man  will  be  an  extraordinary 
creature.  Look  ye.  God  has  made  matter,  and  upon  matter  has  im- 
pressed his  will,  and  fi'om  the  tiniest  drop  to  the  mightiest  orb,  matter 
never  disobeys  the  law  which  God  imposes  upon  it.  This  is  a  great 
triumph.  Call  it  "  the  law  of  gravitation,"  or  what  you  will,  it  is  quite 
certain  that  all  inanimate  nature  is  put  under  law  by  the  Most  High  and 
^hat  it  never  rebels.  Huge  as  this  great  universe  is,  God  has  as  complete 
power  over  it,  as  you  have  over  the  ball  which  you  toss  in  your  hand. 
This  is  glorious,  but  still  it  is  small  glory  compared  with  that  w^hich  God 
obtains  from  his  people  when  they  arrive  at  heaven,  for  they  will  not  be 
mere  dead,  inert  matter  governed  by  laws,  but  they  will  be  full  of  life 
and  moral  freedom,  and  yet  they  will  be  as  completely  subject  to  the 
divine  mind  as  are  the  atoms  of  matter.  This  will  be  an  achievement 
indeed — to  have  produced  free  agents  which  will  be  under  no  control  of 
force,  but  perfectly  at  liberty,  and  yet  will  be  for  ever  absolutely  obedient 
to  the  divine  will. 

Listen  again.  The  perfected  saints  will  be  creatures  of  a  very  peculiar 
form,  for  they  will  not  be  pure  spirit,  dissociated  from  matter.  I  under- 
gtand  yonder  spirits  before  the  throne  standing  in  their  obedience. 


THE  THREE  WHATS. 


189 


"because  they  have  no  materialism  to  hamper  them  and  drag  them  down. 
Angels  are  spirits  without  material  bodies,  and  they  obey  God,  hearken- 
ing to  his  commandments ;  but  a  perfected  saint  is  a  creature  in  which 
the  material  is  linked  with  the  spiritual.  Such  are  we  now,  and  I  sup- 
pose, in  a  measure,  such  shall  we  abide,  and  yet  there  will  be  no  sin  in 
us,  no  violation  of  the  divine  command.  Man  is  a  strange  mixture. 
He  is  next  akin  to  Deity,  and  yet  he  is  brother  to  the  worm.  We  are 
partakers  of  the  divine  nature,  and  the  children  of  God ;  and  yet  as  to 
our  bodies  we  are  linked  to  rocks  and  stones,  and  grosser  things.  Man 
renewed  by  grace  touches  the  centre  in  Christ  Jesus,  but  being  still  man 
he  sweeps  the  circumference  of  creatureship,  and  includes  within  him- 
self a  summary  of  the  whole  creation.  He  has  been  called  a  microcosm, 
or  a  little  world,  and  so  indeed  he  is.  Such  a  creature  God  is  now 
perfecting.  A  being  in  whom  dust  and  Deity  each  own  a  kindred. 
Such  a  being,  purified  from  taint  of  evil,  shall  greatly  glorify  God. 

Think,  again,  dear  friends.  There  once  stood  a  bright  spirit  in 
heaven,  leader  of  the  angels,  but  the  place  was  too  high  for  him,  and  the 
son  of  the  morning  fell  from  heaven  and  dragged  others  with  him.  God 
is  making,  by  his  grace,  beings  who  will  stand  next  his  throne,  but  will 
remain  reverently  loyal  for  ever.  They  will  be  peers  in  his  kingdom, 
but  they  will  never  be  proud  or  ambitious.  We,  my  brethren,  though  in 
full  possession  of  our  free  agency,  shall  never  fall  from  our  eternal  glory, 
but  shall  be  faithful  for  ever.  We  shall  have  passed  through  such  an 
experience  of  sin,  we  shall  so  intensely  feel  our  indebtedness  to  grace,  we 
shall  so  fervently  love  the  dear  Redeemer,  that  we  shall  cast  our  crowns 
at  his  feet,  and  we  shall  ascribe  our  joy  to  him  alone,  and  so  shall  never 
dream  of  revolting  from  him.  God  is  thus  making  beings  whom  it  will 
be  safe  to  exalt  to  honours  so  near  his  own :  will  not  this  be  a  triumph 
of  power  and  goodness  ?  Can  you  think  of  it,  that  you  will  be  one  of 
such  favoured  creatures,  if  indeed  you  are  a  believer  ? 

These  beings  will  have  known  evil.  Think  of  that.  The  unfallen 
angels  have  never  actually  known  evil,  but  in  restored  man  shall  be  fulfilled 
the  devil's  lie  made  into  God's  truth, — "  Ye  shall  be  as  gods,  knowing 
good  and  evil."  They  shall  hate  evil  as  the  burnt  child  dreads  the  fire, 
and  they  shall  love  righteousness  because  by  righteousness  they  have 
been  saved,  and  in  righteousness  they  have  been  created  anew.  How 
wonderful  will  that  creature  be  which  has  known  sin,  and  remains  a 
free  agent,  and  yet  will  never  yield  to  folly,  but  abide  forever  in  holiness, 
held  by  bonds  of  love.  Oh,  when  I  think  of  the  destiny  of  a  child  of 
God,  my  eyes  sparkle,  but  my  tongue  refuses  to  utter  what  I  think. 
What  a  being  art  thou,  0  man!  What  art  thou  that  God  should  visit 
thee  ?  He  has  made  thee  "  a  little  lower  than  the  angels,"  but  in  Christ 
Jesus  he  has  crowned  thee  with  glory  and  honour,  and  given  thee 
dominion  over  all  the  works  of  his  hands,  yea,  in  Christ  he  has  raised 
thee  up  and  made  thee  to  sit  with  him  in  the  heavenly  places,  far  above 
principalities  and  powers,  and  thy  time  to  reign  and  triumph  for  ever  is 
hard  at  hand.  How  glorious  is  God  in  his  people!  God  in  Christ 
Jesus,  seen  in  the  church,  who  is  like  unto  thee  ? 

Now,  the  point  is,  that  if  this  be  the  riches  of  God's  glory  in  his  in- 
heritance in  the  saints,  you  may  read  it  in  another  way,  and  say,  This 
is  the  riches  of  our  inheritance  too,  for  what  shall  we  be  if  God  is  to  have 


190 


METROPOLITAlf  TABERNACLE  PULriT, 


US  for  an  inheritance  ?"  Will  you  miss  it  ?  Will  you  miss  it  ?  Will 
you  miss  it  ?  If  this  be  a  dream,  I  could  wish  to  die  rather  than  have 
the  illusion  dispelled.  But  it  is  fact,  as  God's  word  is  true.  Will  you 
miss  it,  then  ?  Oh,  if  there  were  crowns  to  be  scrambled  for,  most 
men  are  ambitious  enough  to  seek  for  one,  though  it  might  be  a  curse 
to  them.  If  there  be  gold,  or  if  there  be  fame,  men  have  but  to  hear 
the  chink  of  the  metal  or  the  blast  of  the  trumpet,  and  many  stir  them- 
selves to  win ;  but  here  is  honour,  and  glory,  and  immortality  in  Christ, 
and  it  is  to  be  had  for  the  asking  ;  it  is  to  be  had  by  simply  believing  and 
trusting  in  Jesus  Christ, — Will  you  not  have  it  ?  Oh,  false  hand  that  is 
not  stretched  out  to  receive  it !  Oh,  false  heart  that  does  not  pray  for 
it !  God  grant  you  to  know  w^hat  is  the  "  riches  of  his  inheritance  in 
the  saints,"  that  you  may  seek  to  be  a  part  in  that  inheritance  and  seek 
it  now. 

Now,  the  third  "what":  ^'What  is  the  exceeding  greatness  of  his  power 
to  uS'Ward  tuho  heUeve,  according  to  the  working  of  his  mighty  power, 
tvhich  he  ivrought  in  Christ,  when  he  raised  him  from  the  dead,  and  set 
him  at  his  own  right  hand  in  the  heavenly  places'^  I  thought  I  heard 
somebody  saying,  "  Woe  is  me !  Woe  is  me !  I  hear  of  w^hat  man  may 
be,  I  hear  of  what  God  may  make  of  him,  but  w^oe  is  me ;  it  will  never 
come  to  my  lot.  I  am  so  weak,  so  fickle,  so  irresolute,  so  frail.  Woe  is 
me ;  I  am  undone.  I  have  no  strength."  Now,  the  third  "  what "  is 
this :  "  that  ye  may  know  what  is  the  exceeding  greatness  of  his  power 
to  US-ward,  who  believe." 

Now,  learn  ye  this  and  know  it — that  in  the  conversion,  preservation, 
and  salvation  of  any  one  person  God  exhibits  as  great  power  as  he 
manifested  when  he  raised  Jesus  Christ  from  the  dead  and  set  him  at  his 
own  right  hand  in  the  heavenly  places.  The  salvation  of  no  man  in  the 
world  is  by  his  own  strength.  It  is  by  the  power  of  God,  *^  for  we  are  his 
workmanship."  This  fact  should  greatly  relieve  you  who  are  discouraged : 
the  thing  is  impossible  with  you,  but  it  is  not  impossible,  or  even  hard, 
with  God.  He  that  has  wrought  us  to  the  selfsame  thing  is  God,  and  he 
is  quite  as  able  to  work  it  in  you,  my  dear  hearer,  as  to  work  it  in  the 
apostle  Paul  himself.  God  can  do  all  things.  Now,  when  our  Lord  Jesus 
lay  in  the  tomb  he  was  dead,  but  God  quickened  him.  Jesus  was  im- 
prisoned in  the  sepulchre,  and  the  stone  at  the  grave's  mouth  w^as  sealed 
and  guarded ;  but  the  stone  was  rolled  away  and  the  guards  were 
affrighted,  and  the  Lord  of  life  rose  from  among  the  dead.  Every  sinner 
is  shut  up  in  the  tomb  of  sin  by  evil  habit,  but  Christ  can  roll  away  the 
stone,  and  the  sinner  can  come  forth  a  living  man.  Our  Lord  continued 
on  earth  among  men  for  several  days ;  but,  despite  human  enmity,  no 
man  hurt  him,  for  he  had  received  a  life  and  a  glory  which  they 
could  not  approach.  The  saints  also  abide  here  among  men,  and  many 
seek  to  destroy  them,  but  God  has  given  them  a  new  life,  Avhich  can 
never  be  destroyed,  for  he  hath  hedged  it  about  from  all  its  adversaries. 
All  the  powers  of  darkness  fought  against  the  Lord  Jesus  Christ,  but  yet 
through  the  power  of  God  he  conquered  them  all.  I  think  I  see  him 
now  ascending  up  on  high  leading  captivity  captive  in  the  power  of 
God.  So,  my  brother,  you  will  be  opposed  by  the  powers  of  darkness, 
and  by  your  own  evil  heart ;  but  you  shall  conquer,  for  God  will  put  forth 
the  same  power  in  you  which  he  manifested  in  his  dear  Sou,  and  you,  too, 


THE  THREE  WHATS. 


191 


shall  lead  captivity  captive.  I  see  the  Lord  Jesus  entering  the  pearly 
gates  and  climbing  to  his  throne,  and  there  he  sits,  and  none  can  pluck 
him  down :  and  you,  too,  believing  in  Jesus,  shall  have  the  same  power 
to  tread  down  all  your  foes,  your  sins,  your  temptations,  till  you  shall 
rise  and  sit  where  Jesus  sits  at  the  right  hand  of  God.  The  very  same 
power  which  raised  Christ  is  waiting  to  raise  the  drunkard  from  his 
drunkenness,  to  raise  the  thief  from  his  dishonesty,  to  raise  the  Pharisee 
from  his  self-righteousness,  to  raise  the  Sadducee  from  his  unbelief.  God 
has  power  among  the  sons  of  men,  and  this  power  he  puts  forth  in 
making  them  to  be  a  people  that  shall  show  forth  his  praise.  Oh,  that 
you  knew  w^hat  is  the  exceeding  greatness  of  his  power  to  us-ward  who 
believe,  because  then  you  would  fling  away  despair.  There  remains 
nothing  for  you  in  this  case  but  to  submit  to  the  divine  power.  God 
will  work  in  you ;  be  willing  to  be  worked  upon.  0,  Spirit  of  the  Lord, 
w^ork  in  our  hearers  this  good  will.  Drop  yourselves  like  plastic  clay,  at 
the  potter's  feet,  and  he  will  put  you  on  the  wheel  and  mould  you  at 
his  pleasure.  Be  willing,  it  is  all  he  asks  you ;  be  trustful,  it  is  all  his 
gospel  requires  of  you,  and  indeed,  both  will  and  trust  he  gives  you. 
'^If  ye  be  willing  and  obedient  ye  shall  eat  the  good  of  the  land."  Be 
wilhng  to  let  go  the  sin  which  ruins  you,  be  wilhng  to  learn  the  truth 
W'hich  will  renew  you ;  be  willing  to  sit  at  Jesus'  feet,  be  willing  to  accept 
a  finished  salvation  at  his  hands ;  and  all  the  powxr  that  is  wanted  to 
lift  you  from  this  place  to  the  starry  gates  of  heaven  is  w^aiting  to  be 
shed  upon  you.  God  give  you  to  know  this,  and  so  to  rest  in  Jesus  and 
be  saved. 

II.  The  last  word  is  to  be  upon  the  second  head  :  why  we  wish 
YOU  TO  see  and  know  ALL  THIS.  I  have  in  effect  been  all  along  en- 
forcing this  second  head  as  the  sermon  has  progressed,  and  so  I  shall  not 
need  to  detain  you  many  minutes,  except  wdth  a  practical  recapitulation. 

We  w^ant  you  to  know  the  hope  of  his  calling  that  you  may  not 
neglect  it,  nor  set  anything  in  competition  with  it.  I  tried,  as  my 
poor  words  enabled  me  to  tell  you,  what  a  hope  the  calling  of  God 
gives  the  Christian.  I  charge  you,  do  not  let  it  go.  I  shall,  probably, 
never  meet  the  most  of  you  again,  and  if  any  shall  say  to  you  afterwards. 

Well,  what  said  the  man  ?"  I  would  like  you  to  be  compelled  to  say, 
"  He  said  this — that  there  is  a  future  before  us  of  such  glory  that  he 
charged  us  not  to  lose  it.  There  are  the  possibilities  of  such  intense 
delight  for  ever  and  ever  that  he  besought  us  to  ensure  that  delight  by 
accepting  Christ  and  his  way  of  salvation." 

Next  we  want  you  to  believe  the  riches  of  the  glory  of  his  inheritance 
in  the  saints,  that  you  may  see  where  your  hope  lies.  Your  hope  lies 
in  not  being  your  own  anymore,  but  in  being  the  Lord's,  and  so  realizing 
*'the  riches  of  the  glory  of  God's  inheritance  in  the  saints."  The 
saints  belong  to  their  Lord:  your  salvation  will  be  found  in  experi- 
mentally knowing  that  you  are  not  your  own,  because  you  are  bought 
with  a  price ;  yea,  in  admitting  at  this  moment  that  your  honour  and 
happiness  is  found  in  being  the  Lord's.  If  you  are  your  own  you 
will  spend  yourself  and  be  ruined,  but  if  you  are  Christ's  he  will  take 
care  of  you.  Oh,  if  I  thought  that  I  had  a  hair  of  this  head  that  be- 
longed to  myself  alone  I  would  tear  it  out ;  but  to  be  owned  by  Jesus 
altogether,  spirit,  soul,  and  body;  to  be  Christ's  man  in  the  entireness 


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METROPOLITAN  TABERNACLE  TULriT. 


of  my  being,  this  is  glory,  and  immortality,  and  eternal  life.  Be  your  own, 
and  you  will  be  lost :  be  Christ's,  and  you  are  saved. 

The  closing  thought  is  this.    We  want  you  to  know  the  exceeding 
greatness  of  God's  poiver,  that  you  may  not  doubt,  or  d-espond,  or  despair, 

V    but  come  now  and  cast  yourselves  upon  the  incarnate  God,  and  let 
him  save  you.    Yield  yourselves  unto  him,  that  the  great  glory  of  his 

.  power  may  be  manifest  in  you  as  in  the  rest  of  his  people.    I  am 
loth  that  you  should  go  till  you  have  really  hidden  these  things  in 

I  your  hearts  to  ponder  them  in  after  days.  I  set  bread  before  you,  do 
not  merely  look  at  it,  but  eat  a  portion  now  and  carry  the  rest  home  to 
eat  in  secret.  Our  preaching  is  often  too  much  like  a  fiddler's  playing. 
People  come  to  see  how  it  is  done,  and  then  they  pass  round  the  question. 
What  think  ye  of  him  Now,  I  do  not  care  two  straws  what  you 
think  of  me^  but  I  do  care  a  whole  world  what  you  think  of  Christ  and  of 
yourselves,  and  of  your  future  state.  I  pray  you  forget  the  way  in  which 
I  put  things,  for  that  may  be  very  blundering  and  faulty ;  but  if  there 
be  anything  in  the  things  themselves  consider  them  with  care.  If  you 
judge  the  Bible  to  be  a  fraud,  and  that  there  is  no  heaven  to  be  had, 
then  go,  sport  and  laugh  as  you  please,  for  you  will  only  act  consistently 
with  your  erroneous  imagination ;  but  if  you  believe  God's  w^ord  to  be 
true,  and  that  there  is  a  glorious  hope  connected  with  the  Christian's  high 
calling,  then  in  the  name  of  prudence  and  common  sense  why  do  you  nofc 
seek  it  ?  Give  no  sleep  to  your  eyes  nor  slumber  to  your  eyelids  tilt 
you  find  it.  I  ask  the  Lord's  people  here  present,  and  I  know  that  there 
are  many  such  in  the  audience  to-night,  to  pray  that  this  appeal  may  have 
an  efiect  upon  many  in  this  great  crowd,  that  they  may  seek  the  Lord 
at  once  with  fall  purpose  of  heart.  0  Spirit  of  God,  work  it,  for  Jesus 
Christ's  sake.  Amen. 


Portion  of  Scripture  Read  before  Sermon — Ephesians  i.,  and 

chapter  ii.  1st  verse. 


Hymns  from  "Our  Own  Hymn  Book" — 176,  757,  728. 

By  C.   H.   SPURQEO  N. 

THE  ART  OF  ILLUSTRATION. 

A  Course  of  Lectures  addressed  to  the  Students  of  the  Pastors'  College. 
Never  before  published.    Price  2s.  6d. 

Contents: — Lecture  Illustrations  in  preaching;  2,  Anecdotes  from 
the  Pulpit;  3,  The  uses  of  Anecdotes  and  Illustrations;  4,  VVhere 
can  we  find  Anecdotes  and  Illustrations?;  5,  Cyclopaedias  of 
Anecdotes  and  Illustrations;  6,  Books  of  Fables,  Emblems,  and 
Parables  ;  The  Sciences  as  Sources  of  Illustration — Astronomy. 


Speeches  at  Home  and  Abroad.    By  0.  H.  Sfurgeoit. 

Paper  covers,  Is.    Cloth,  2s.  6d.. 


SAVED   IN  HOPE. 


i 


Delivered  on  Lord's-day  Morning,  August  28th,  1881,  by 


AT    TIIK    MF/niOPOIilTAN   TABKItNACLE,  NEWINGTON. 


**  For  we  are  saved  by  hope :  "but  hope  that  is  seen  is  not  hope :  for  what  a  man 
setith,  why  doth  he  yet  hope  for  ?  But  if  we  hope  for  that  we  see  not,  then  do  we  mtb 
patience  wait  for  it." — Eomans  viii.  24,  25. 

According  to  our  version  ^'we  are  saved  by  hope,"  but  that  is  scarcely  in 
accordance  with  other  parts  of  Holy  Scripture.  Everywhere  in  the  word 
of  God  we  are  told  that  we  are  saved  by  faith.  See  the  first  verse  of  the 
fifth  chapter  :  '^Therefore  being  justified  hj faith.''  Faith  is  the  saving 
grace,  and  not  hope — save  only  as  hope  is  under  some  aspects  tantamount 
to  faith.  Faith  is  the  saving  grace,  and  the  original  should  be  rendered 
— and  one  wonders  that  it  is  not  so  in  the  Revised  Version — We  were 
saved  in  hope."  It  would  prevent  misapprehension  if  the  passage  were 
so  rendered  ;  for  as  that  eminent  critic,  Bengel,  well  says,  "  the  words  do 
not  describe  the  means,  but  the  manner  of  salvation :  we  are  so  saved 
that  there  may  even  yet  remain  something  for  which  we  may  hope,  both 
of  salvation  and  glory."  Believers  receive  the  salvation  of  their  souls  as 
the  end  of  their  faith,  and  it  is  of  faith  that  it  might  be  of  grace.  They 
are  saved  by  faith  and  in  hope. 

At  this  present  moment  believers  are  saved,  and  in  a  certain  sense 
completely  saved.  They  are  entirely  saved  from  the  guilt  of  sin.  The 
Lord  Jesus  took  their  sin  and  bore  it  in  his  own  body  on  the  tree,  and 
offered  an  acceptable  atonement,  by  which  the  iniquity  of  all  his  people  is 
once  and  for  ever  put  away.  By  faith  we  are  at  once  saved  from  the 
defilement  of  evil,  and  have  free  access  to  God  our  Father.  By  faith  we 
are  saved  from  the  reigning  power  of  sin  in  our  members.  As  saith  the 
Scripture,  Sin  shall  not  have  dominion  over  you,  for  ye  are  not  under 
the  law,  but  under  grace.''  The  crown  is  removed  from  the  head  of  sin, 
and  the  arm  of  its  strength  is  broken  in  the  heart  of  every  Christian  by 
the  power  of  faith.  Sin  strives  to  get  the  mastery,  but  it  cannot  win  the 
day,  for  he  that  is  born  of  God  doth  not  commit  sin  with  delight,  or  as 
his  daily  habit,  but  he  keepeth  himself  so  that  that  evil  one  toucheth 
him  not.  As  to  the  penalty  of  sin,  that  has  been  borne  by  our  great 
Substitute,  and  by  faith  we  have  accepted  his  sacrifice,  and  "  he  that 
believeth  in  him  is  not  condemned."    We  rejoice,  therefore,  at  this 


C.  H.  SPURGEON, 


No.  1,616. 


48 G  METROPOLITAN*  TABERNACLE  PULPIT, 

moment  in  salvation  already  obtained  and  enjoyed  by  faith  which  is 
in  Christ  Jesus.  Yet  ^ve  are  conscious  that  there  is  something  more  than 
this  to  be  had.  There  is  salvation  in  a  larger  sense,  which  as 
yet  we  see  not ;  for  at  the  present  moment  we  find  ourselves  in  this 
tabernacle,  groaning  because  we  are  burdened.  All  around  us  the 
creation  is  evidently  in  travail ;  there  are  signs  of  birth-pangs  in  a 
certain  unrest,  upheaval,  and  anguish  of  the  creation.  Things  are 
not  as  God  originally  made  them.  Thorns  are  in  earth's  furrows,  a 
blight  has  fallen  on  her  flowers,  a  mildew  on  her  grain.  The  heavens 
weep  and  saturate  our  harvests,  earth's  bowels  move  and  shake  our 
cities.  Frequent  calamities  and  disasters  are  portents  of  a  great  future 
which  shall  be  born  of  this  travailing  present.  Nowhere  on  earth 
can  a  perfect  paradise  be  found.  Our  best  things  are  expectant  of 
something  better.  The  whole  creation  groaneth  and  travaileth  in  pain 
with  us.  Even  we  that  have  received  the  firstfruits  of  the  Spirit, 
and  so  are  blessed  and  saved,  nevertheless  groan  within  ourselves, 
waiting  for  a  further  something,  a  glory  not  seen  as  yet.  We  have  not 
yet  attained,  but  are  pressing  on.  Our  first  soul-thirst  as  sinners 
has  been  quenched ;  but  there  are  within  us  still  greater  desires,  by 
which  we  hunger  and  thirst  after  righteousness  with  longings  in- 
satiable. Before  we  ate  of  the  bread  of  heaven  we  hungered  for  mere 
husks ;  but  now  our  newborn  nature  has  brought  us  a  new  appetite, 
which  the  whole  world  could  not  satisfy. 

What  is  the  cause  of  this  hungering  ?  AVc  are  tinder  no  difficulty 
whatever  in  answering  the  question.  Our  griefs  and  longings,  and 
unsatisfied  desires  are  principally  gathered  up  in  two  things.  First,  we 
long  to  be  totally  free  from  sin  in  every  form.  The  evil  which  is  in  the 
world  is  our  burden ;  we  are  vexed  with  the  evil  conversation  of  the 
ungodly,  and  are  grieved  by  their  temptations  and  persecutions.  The 
fact  that  the  world  lieth  in  the  wicked  one,  and  that  men  reject  Christ 
and  perish  in  unbelief  is  a  source  of  much  affliction  to  our  hearts.  We 
have  said  with  David,  "  Woe  is  me,  that  I  sojourn  in  Mesech,  that  I  dwell 
in  the  tents  of  Kedar !  "  We  could  wish  for  a  lodge  in  a  wilderness,  far 
off  from  the  haunts  of  men,  that  we  might  in  peace  commune  with  God, 
and  hear  no  more  of  blasphemy,  murmuring,  wantonness,  and  crime.  This 
is  not  our  rest,  for  it  is  polluted,  and  so  far  we  look  for  a  great  deliverance 
when  we  shall  be  taken  out  of  this  world  to  dwell  in  perfect  company.  Yet 
even  the  presence  of  the  ungodly  were  a  small  matter  if  we  could  be  com- 
pletely delivered  from  sin  within  ourselves.  That  is  among  the  things 
not  seen  at  yet.  If  a  man  were  free  from  all  tendency  to  sin  he  would 
no  longer  be  liable  to  temptation,  or  under  necessity  to  watch  against  it. 
That  which  cannot  possibly  be  burned  or  blar^kened  has  no  need  to 
dread  the  fire.  We  feel  that  we  must  shun  temptation,  because  we  are 
conscious  that  there  is  material  within  us  which  may  soon  take  fire. 
"  The  Prince  of  this  world  cometh,"  said  our  Lord,  "  and  hath  nothing 
in  me";  but  when  he  comes  to  us  he  finds  not  only  something,  but 
much  congenial  to  his  purpose.  Our  heart  all  too  readily  echoes 
to  the  voice  of  Satan.  When  he  sows  the  tares  the  furrows  of  the  old 
nature  soon  produce  a  harvest.  Evil  doth  remain  even  in  the  regenerate, 
and  it  infects  all  the  powers  of  the  mind.  Oh  that  we  could  get  rid  of 
the  memory  of  sin  !    AVhat  a  torment  it  is  to  us  to  remember  snatches 


SAVED  m  HOPE. 


487 


of  loose  soncrs,  and  woHs  of  ill  savour.  Oh,  that  we  were  rid  of  the 
imagination  of  sin  I  Do  we  mourn  enough  over  sins  of  thought  and  fancy  ? 
A  man  may  sin,  and  sin  horribly,  in  thought,  and  yet  may  not  have  sinned 
in  act.  Many  a  man  hath  committed  fornication,  adultery,  theft,  and 
even  murder  in  his  imagination,  by  finding  pleasure  in  the  thought  thereof, 
and  yet  he  may  never  have  fallen  into  any  one  of  the  overt  acts.  Oh  that  our 
imagination,  and  all  our  inward  parts,  were  purged  of  the  corrupt  matter 
which  is  in  them,  and  which  fermenteth  towards  foulness.  There  is  in  us 
that  which  makes  us  cry  out  from  day  to  day,  "  0  Avretched  man  that  I  am ; 
who  shall  deliver  me  ?  "  If  any  man  here  says,  I  feel  no  such  emotions," 
I  pray  God  that  he  may  soon  do  so.  Those  know  very  little  of  true 
spiritual  perfection  who  are  content  with  themselves.  A  perfect  child 
grows,  and  so  does  a  perfect  child  of  God.  The  nearer  we  come  to 
perfect  cleanness  of  heart  the  more  shall  we  mourn  over  the  tiniest 
spot  of  sin,  and  the  more  shall  we  see  that  to  be  sin  which  once  we 
excused.  He  who  is  most  like  Christ  is  most  conscious  of  imperfection, 
and  most  weary  that  the  least  iniquity  should  hang  about  him.  When 
a  man  saith,  I  have  reached  the  goal,"  I  fear  he  has  not  begun  to 
run.  As  for  me,  I  endure  many  growing  pains,  and  feel  far  less  pleased 
with  myself  than  I  used  to  be.  I  have  a  firm  hope  of  something  better, 
but  were  it  not  for  hope  I  should  account  myself  truly  unhappy  to  be 
so  conscious  of  need  ai*d  so  racked  with  desires.  This  is  one  great 
source  of  our  groaning.  We  are  saved,  but  we  are  not  completely 
delivered  from  tendencies  to  sin,  neither  have  we  reached  the  fulness  of 
holiness.    "  There  is  yet  very  much  land  to  be  possessed." 

Another  cause  of  this  winter  of  our  discontent  is  our  body.  Paul 
calls  it  a  *^  vile  body,"  and  so  indeed  it  is  when  compared  with  what  it 
shall  be  when  fashioned  in  the  imao'e  of  Christ  Jesus.  It  is  not  vile  in 
itself  viewed  as  the  creature  of  God,  for  it  is  fearfully  and  wonderfully 
made ;  and  there  is  something  very  noble  about  the  body  of  a  man, 
made  to  walk  erect,  and  to  look  upward  and  gaze  toward  heaven.  A 
body  so  marvellously  prepared  to  be  the  tenement  of  the  mind,  and 
to  obey  the  soul's  behests,  is  not  to  be  despised.  A  body  which  can  be 
the  temple  of  the  Holy  Ghost  is  no  mean  structure,  therefore  let  us  not 
despise  it.  It  is  a  thing  for  which  to  be  eternally  grateful,  that  we  have 
been  made  men  if  we  have  been  also  made  new  men  in  Christ  Jesus. 
The  body  came  under  the  power  of  death  through  the  Fall,  and  it 
remains  so ;  and,  remaining  so,  its  lot  is  to  die  sooner  or  later,  unless 
the  Lord  should  suddenly  appear,  and  even  then  it  must  be  changed ; 
for  flesh  and  blood,  as  they  are,  cannot  inherit  the  kingdom  of  God. 
And  so,  poor  body,  thou  art  not  well  matched  with  the  new-born  soul, 
since  thou  hast  not  been  born  again.  Thou  art  a  somewhat  dull  and 
dreary  dwelling  for  a  heaven-born  spirit !  What  with  aches  and  pains, 
weariness  and  infirmity,  thy  need  of  sleep,  and  food  and  clothing,  thy 
liability  to  cold,  heat,  accident,  decay,  as  well  as  to  excessive  labour 
and  exhausting  toil,  thou  art  a  sorry  servant  of  the  sanctified  soul. 
Thou  dost  drag  down  and  hamper  a  spirit  which  else  might  soar  aloft. 
How  often  doth  a  penury  of  health  repress  the  noble  flame  of  high 
resolve  and  holy  aspiration  !  Hoav  often  do  pain  and  weakness  freeze 
the  genial  current  of  the  soul  !  When  shall  we  be  emancipated  from 
the  shackles  of  this  natural  body  and  put  on  the  wedding  dress  of  the 


488 


METROPOLITAN  TABERNACLE  PULPIT. 


spiritual  body  ?  What  with  the  sin  dwelling  in  our  breast,  and  this 
vesture  of  mortal  clay,  we  are  glad  that  now  is  our  salvation  nearer  thaa 
when  we  believed,  and  we  long  to  enter  into  the  full  enjoyment  of  it. 

Here  my  text  gives  us  good  cheer.  From  the  sources  of  our  present 
groaning  there  is  a  full  deliverance,  a  salvation  so  wide  that  it  covers 
the  whole  area  of  our  wants,  yea,  of  our  desires.  A  salvation  awaits  us 
whose  sweep  is  eternity  and  immensity.  All  our  capacious  powers  can 
wish  are  compassed  within  it,  and  of  this  the  text  says,  *^We  were 
saved  in  hope."  That  grandest,  widest  salvation,  we  have  seized  by 
hope.    Glory  be  to  God  for  this. 

This,  then,  is  the  subject  of  our  present  meditation :  the  hope  which 
embraces  the  grander  salvation  for  which  we  long. 

I.  Let  us  begin  by  recapitulating  under  the  first  head,  the  object 
OF  THIS  HOPE.  I  have  already  gone  over  the  principal  points.  Our 
hope,  first  of  all,  embraces  our  otvn  ahsoluie  perfection.  We  have  set  our 
faces  towards  holiness,  and  by  God's  grace  we  will  never  rest  till  we 
attain  it.  Every  sin  that  is  in  us  is  doomed,  not  only  to  be  conquered, 
but  to  be  slain.  The  grace  of  God  does  not  help  us  to  conceal  our  in- 
firmities, but  to  destroy  them.  We  deal  with  sin  as  Joshua  did  with  the 
five  kings  when  they  went  into  the  cave  at  Makkedah.  While  he  was 
busy  in  the  battle,  he  said,  "  Roll  great  stones  upon  the  mouth  of  the 
cave."  Our  sins  for  awhile  are  shut  up  by  restraining  grace,  as  in  a 
cave,  and  great  stones  are  rolled  at  the  cave's  mouth  ;  for  they  would 
escape  if  they  could»  and  once  more  snatch  at  the  reins :  but  m  the 
power  of  the  Holy  Spirit  we  mean  to  deal  with  them  more  effectually 
by-and-by.  Bring  out  those  five  kings  unto  me,"  said  Joshua,  and 
"  he  smote  them,  and  slew  them,  and  hanged  them."  By  God's  grace 
we  will  never  be  satisfied  till  all  our  natural  inclinations  to  sin  shall  be 
utterly  destroyed,  execrated  and  abhorred.  We  expect  a  day  when  there 
will  not  remain  in  us  a  taint  of  sin  past,  or  an  inclination  for  sin  future. 
We  shall  still  be  possessed  of  will  and  freedom  of  choice,  but  we  shall 
choose  only  good.  Saints  in  heaven  are  not  passive  beings,  driven  along 
the  path  of  obedience  by  a  power  which  they  cannot  resist,  but  as  in- 
telligent agents  they  freely  elect  to  be  holiness  unto  the  Lord.  We  shall 
enjoy  for  ever  the  glorious  liberty  of  the  children  of  God,  which  lies  in 
the  constant  voluntary  choice  of  that  which  should  be  chosen,  and  a 
consequent  unbroken  happiness.  Ignorance  also  shall  be  gone,  for  we 
shall  all  be  taught  of  the  Lord,  and  we  shall  know,  even  as  we  are 
known.  Perfect  in  service  and  clean  delivered  from  all  self-will  and 
carnal  desire,  we  shall  be  near  our  God  and  like  him.  As  Watts  has  it, — 

"  Sin,  my  worst  enemy  before, 
Shall  vex  my  eyes  and  ears  no  more ; 
My  inward  foes  shall  all  be  slain. 
Nor  Satan  break  my  peace  again." 

What  a  heaven  this  will  be !  I  think,  if  I  could  be  sure  of  getting  free 
from  every  liability  to  sin,  I  would  not  have  a  choice  as  to  where  I 
should  live,  whether  on  earth  or  in  heaven,  at  the  bottom  of  the  sea 
with  Jonah,  or  in  the  low  dungeon  with  Jeremiah.  Purity  is  peace : 
holiness  is  happiness.  He  who  is  holy  as  God  is  holy  will  in  conse- 
quence be  happy  as  God  is  happy.  This  is  one  main  object  of  our  hope. 


SAVED  IN  HOPE. 


489 


The  otiier  object  of  our  desire  is  Ihe  o^edempiion  of  ihe  hody.  Let  us 
read  the  verses  in  which  Paul  teaches  us  that  truth:  *'And  if  Christ  be 
in  you,  the  body  is  dead  because  of  sin ;  but  the  Spirit  is  life  because  of 
righteousness.  But  if  the  Spirit  of  him  that  raised  up  Jesus  from  the 
dead  dwell  in  you,  he  that  raised  up  Christ  from  the  dead  shall  also 
quicken  your  mortal  bodies  by  his  Spirit  that  dwelleth  in  you."  When 
we  die  we  shall  leave  our  body  behind  us  for  awhile :  we  shall  not, 
therefore,  as  to  our  entire  manhood,  be  perfect  in  heaven  till  the  resur- 
rection :  we  shall  be  morally  perfect,  but  as  a  complete  man  is  made  up 
of  body  as  well  as  soul,  we  shall  not  be  physically  perfect,  while  one 
part  of  our  person  shall  remain  in  the  tomb.  When  the  resurrection 
trumpet  shall  sound,  this  body  will  rise,  but  it  will  rise  redeemed  ;  and 
as  our  soul  regenerated  is  very  difierent  from  our  soul  under  the  bondage 
of  sin,  so  the  body  when  it  is  risen  will  be  widely  dilferent  from  the 
body  as  it  now  is.  The  infirmities  caused  by  sickness  and  age  will  be 
unknown  among  the  glorified,  for  they  are  as  the  angels  of  God.  None 
shall  enter  into  glory  halt  or  maimed,  or  decrepit  or  malformed.  You 
will  have  no  blind  eye  there,  my  sister  ;  no  deaf  ear  there,  my  brother ; 
there  shall  be  no  quivering  of  paralysis  or  wasting  of  consumption.  There 
we  shall  possess  everlasting  youth  ;  the  body  which  is  sown  in  weakness 
shall  be  raised  in  power,  and  shall  at  once  fly  upon  the  errands  of  its  Lord. 
Paul  says,  It  is  sown  a  natural  (or  soulish)  body/'  fit  for  the  soul ; it  is 
raised  a  spiritual  body,''  fit  for  the  spirit,  the  highest  nature  of  man.  I 
suppose  we  shall  inhabit  such  a  body  as  cherubs  wear  when  they  fly  upon 
the  wings  of  the  wind ;  or  such  as  may  be  fit  for  a  seraph  when  like  a 
flame  of  fire  he  flashes  at  Jehovah's  bidding.  Whatever  it  is,  poor 
irame  of  mine,  thou  shalt  be  very  much  changed  from  what  thou  art 
now.  Thou  art  the  shrivelled  bulb,  which  shall  be  put  into  the  earth, 
but  thou  shalt  arise  a  glorious  flower,  a  golden  cup  to  hold  the  sun* 
light  of  Jehovah's  face.  The  greatness  of  thy  glory  thou  knowest  not 
as  yet,  except  that  thou  shalt  be  fashioned  like  the  glorious  body  of  the 
Lord  Jesus.  This  is  the  second  object  of  our  hope,  a  glorified  body  to 
consort  with  our  purified  spirit. 

Viewed  in  another  light,  the  object  of  our  hope  is  this — that  we  shall 
miter  upon  our  inheritance,  Paul  saith,  If  children,  then  heirs  ;  heirs 
of  God  ;  joint  heirs  with  Christ."  Whether  we  have  little  or  much  in 
this  life  our  estate  is  nothing  when  compared  with  that  which  we  have 
in  reversion,  secured  to  us  against  the  day  when  we  shall  come  of  age. 
The  fulness  of  God  is  the  heritage  of  the  saints :  all  that  can  make  a  man 
blessed,  and  noble,  and  complete  is  laid  up  in  store  for  us.  Measure,  if 
you  can,  the  inheritance  of  the  Christ,  who  is  heir  of  all  things !  What 
must  be  the  portion  of  the  well-beloved  Son  of  the  Highest  ?  Whatever 
that  may  be,  it  is  ours ;  for  we  are  joint  heirs  with  Christ.  We  shall  be  with 
him  and  behold  his  glory ;  we  shall  wear  his  image,  we  shall  sit  upon  his 
throne.  I  cannot  tell  you  more,  for  my  words  are  poverty-stricken.  I 
wish  we  all  meditated  upon  what  the  Scripture  reveals  upon  this  subject 
till  we  knew  all  that  can  be  known.  Our  hope  looks  for  many  things, 
yea  for  all  things.  Rivers  of  pleasure,  of  pleasures  for  evermore  are 
flowing  for  us  at  God's  right  hand. 

Paul  speaks  of  the  glory  which  shall  he  revealed  in  us,'^  and  tells  us 
in  another  place  that  it  is  "  a  far  more  exceeding  and  eternal  weight 


490 


METROPOLITAN  TABERNACLE  PULPIT. 


of  glory."  What  a  word  is  that, — Glory !  Glory  is  to  be  ours.  Even 
ours,  poor  sinners  as  we  are.  Grace  is  sweet,  but  what  must  glory  be  ? 
And  it  is  to  be  revealed  in  us,  and  about  us,  and  over  us,  and  through  us 
to  all  eternity. 

Paul  also  speaks  of  the  glorious  lilerty  of  the  children  of  God''  0 
charming  word,  liberty  !  We  love  it  even  as  we  hear  it  rung  from  the 
silver  bugles  of  those  who  fight  with  tyrants  ;  but  what  will  it  be  when 
the  trumpets  of  heaven  shall  proclaim  eternal  jubilee  to  every  spiritual 
bondslave  !  Liberty  ?  the  liberty  of  the  children  of  God  !  Liberty  to 
enter  into  the  holiest,  to  dwell  in  God's  presence,  and  behold  his  face 
for  ever  and  ever. 

The  apostle  speaks  also  of  the  manifestation  of  the  sons  of  Gody 
Here  we  are  hidden  away  in  Christ  as  gems  in  a  casket ;  by-and-by 
we  are  to  be  revealed  as  jewels  in  a  crown.  As  Christ  had  his 
time  of  manifestation  to  the  Gentiles  after  he  had  for  awhile  been 
hidden,  so  we  who  are  now  unknown  are  to  have  a  manifestation 
before  men  and  angels.  ^^Then  shall  the  righteous  shine  forth  as 
the  sun  in  the  kingdom  of  their  Father."  What  our  manifestation 
shall  be,  0  my  brothers  and  sisters,  I  cannot  tell  you ;  eye  hath  not 
seen  it,  nor  ear  heard  it,  neither  hath  it  entered  into  the  heart  of 
man;  and  though  God  hath  revealed  it  unto  us  by  his  Spirit,  yet 
how  small  a  part  of  that  revelation  have  our  spirits  been  able  to 
receive.  I  suppose  that  only  he  who  has  seen  the  home  oi  the  per- 
fect can  tell  us  what  it  is  like,  and  I  conceive  that  even  he  could  not  do 
so,  for  language  could  not  set  it  forth.  When  Paul  was  in  Paradise  he 
heard  words,  but  he  does  not  tell  us  what  they  were,  for  he  says  they 
were  not  lawful  for  a  man  to  utter :  thev  were  too  divine  for  mortal 
tongue.  Not  yet,  not  yet,  but  by-and-by  the  object  of  our  hopes  shall 
be  clear  to  us.  Do  not  think  the  less  of  it  because  we  say  by-and-by, 
for  the  interval  of  time  is  a  trifling  matter.  It  will  soon  be  gone.  What 
are  a  few  months  or  years?  What  if  a  few  hundred  years  should 
intervene  before  the  resurrection  ?  They  will  soon  have  swept  by  us 
like  the  wing  of  a  bird,  and  then!  Oh,  then!  The  invisible  shall  be 
seen,  the  unutterable  shall  be  heard,  the  eternal  shall  be  ours  for  ever 
and  ever.    This  is  our  hope. 

II.  Let  us  now  muse  upon  the  nature  of  this  hope.  We  are 
saved  in  hope.    What  kind  of  hope  is  it  in  which  we  are  saved  ? 

First,  our  hope  consists  of  three  things — belief  desire,  expectancy. 

Our  hope  of  being  clean  delivered  from  sin  as  to  our  soul,  and 
rescued  from  all  infirmity  as  to  our  body,  arises  out  of  a  solemn 
assurance  that  it  shall  be  so.  The  revelation  of  him  who  hath  brought 
life  and  immortality  to  light  bears  witness  to  us  that  we  also  shall  ob- 
tain glory  and  immortality.  We  shall  be  raised  in  the  image  of  Christ, 
and  shall  partake  in  his  glory.  This  is  our  belief  because  Christ  is  risen 
and  glorified,  and  we  are  one  with  him.  This  also  we  desire,  0  how 
ardently  !  We  so  desire  it  that  we  at  times  wish  to  die  that  we  may 
enter  into  it.  At  all  times,  but  especially  when  we  get  a  glimpse  of 
Christ,  our  soul  pines  to  be  with  him.  This  desire  is  accompanied  witii 
confident  expectation.  We  as  much  expect  to  see  the  glory  of  Christ, 
and  to  share  it,  as  we  expect  to  see  to-morrow  morning :  nay,  perhaps 
we  shall  not  see  to-morrow's  sun,  but  we  siiall  certainly  see  the  King 


SAVED  IN  HOPE. 


491 


in  his  beauty  in  the  land  that  is  very  far  off.  We  believe  it,  we  desire 
it,  and  we  expect  it.  That  is  the  nature  of  our  hope.  It  is  not  an 
indefinite,  hazy,  gronndless  wish  that  things  may  turn  out  all  right, 
such  as  those  have  who  say,  "  I  hope  it  will  go  well  with  me,'*  though 
they  live  carelessly,  and  seek  not  after  God ;  but  it  is  a  hope  made  up  of 
right  knowledge,  firm  belief,  spiritual  desire,  and  warranted  expectancy. 

2Vm  hojje  is  grounded  v;pon  the  ivord  of  God,  God  has  promised  us 
this ;  therefore  do  we  believe  it,  desire  it,  and  expect  it.  He  has  said, 
"  He  that  believeth  and  is  baptized  shall  be  saved,"  and  the  widest 
sense  that  we  can  give  to  that  word  "saved"  must  be  God's  sense  of 
it,  since  his  thoughts  are  always  above  our  thoughts.  We  expect  God 
to  do  as  he  has  said  to  the  fullest  extent  of  his  promise,  for  he  will 
never  run  back  from  his  word,  nor  fail  in  his  engagement.  We  have 
committed  our  souls  to  the  keeping  of  the  Saviour,  who  has  declared 
that  he  will  save  his  people  from  their  sins.  We  are  trusting  in  our 
Redeexier,  and  our  belief  is  that  our  Eedeemer  liveth,  and  that  when  he 
shall  stand  in  the  latter  day  upon  the  earth,  though  after  our  skin 
worms  destroy  this  body,  yet  in  our  flesh  we  shall  see  God.  Many  and 
precious  are  the  words  of  God  to  the  same  eflfect,  and  we  lay  hold  upon 
them,  being  certain  that  Avhat  he  has  promised  he  is  able  also  to  per- 
form. We  shall  die  without  a  doubt  of  rising  again,  even  as  we  have 
already  committed  to  the  dust  many  of  our  beloved  ones  in  sure  and 
certain  hope  of  their  resurrection  to  eternal  life.  As  the  farmer  drops 
his  grain  into  the  ground,  and  does  not  doubt  to  see  it  rise  again,  so  do 
we  bury  the  bodies  of  the  saints,  and  so  shall  we  resign  our  own  bodies, 
in  the  certain  expectation  that  they  shall  as  surely  live  again  as  they 
have  lived  at  all.  This  is  a  hope  worth  having,  for  it  is  grounded  on 
the  word  of  God,  the  faithfulness  of  God,  and  his  power  to  carry  out 
his  own  promise,  and  therefore  it  is  a  hope  most  sure  and  steadfast, 
which  maketh  no  man  ashamed  who  hath  it. 

This  hope  is  turoughi  in  us  ly  the  Spirit  of  God,  We  should  never 
have  knoAvn  this  hope  if  the  Holy  Ghost  had  not  kindled  it  in  our  bosoms. 
Ungodly  men  have  no  such  hope,  and  never  will  have.  It  is  only 
when  men  are  renewed  that  this  hope  enters  into  them,  the  Holy  Ghost 
dwelling  in  them.  And  herein  do  I  exult  with  joy  unspeakable,  for  if 
my  hope  of  perfection  and  immortality  has  been  wrought  in  me  by 
God,  then  it  must  be  fulfilled,  for  the  Lord  never  could  inspire  a  hope 
which  should  put  his  people  to  shame.  The  true  God  never  gave  men 
a  false  hope.  That  cannot  be.  The  God  of  hope  who  has  taught  thee, 
my  brother,  to  expect  salvation  from  sin  and  all  its  elTects,  will  do  unto 
thee  according  to  the  expectation  which  he  has  himself  excited ;  there- 
fore be  thou  very  confident,  and  patiently  wait  the  joyful  day  of  the 
Lord's  appearing. 

This  hope  operates  in  us  in  a  holy  manner,  as  every  gracious  and  holy 
thing  that  comes  from  God  must  do.  It  purifies  us,  as  saith  John, 
"  He  that  hath  this  hope  in  him  purifieth  himself,  even  as  God  is  pure." 
We  ai'e  so  certain  of  this  inheritance  that  we  prepare  for  it  by  putting 
off  all  things  contrary  to  it,  and  putting  on  all  things  which  suit  it. 
We  endeavour  to  live  as  in  the  prospect  of  glory.  How  often  has  it  oc- 
curred to  me,  and  I  doubt  not  to  you,  my  brothers,  to  say  of  such  and 
such  a  thing,  "  How  will  this,look  in  the  day  of  judgment  ?  "    And  we 


492  METROPOLITAN  TABERNACLE  PULPIT. 

have  done  this  act  of  generosity  or  that  act  of  consecration,  not  because 
we  cared  a  whit  wliat  men  would  think  of  it,  but  because  we  looked  at 
it  in  the  light  of  the  coming  glory.  To  us  the  grandest  stimulus  is 
that  there  is  laid  up  for  us  a  crown  of  life  that  fadeth  not  away. 

This  blessed  hope  makes  us  feel  that  it  is  a  shame  for  us  to  sin,  a 
shame  that  princes  of  the  blood  imperial  of  the  skies  should  dabble  in 
the  mire  like  children  of  the  gutter.  We  would  fain  live  as  those  who  are 
destined  to  dwell  in  the  blaze  of  the  light  ineffable.  We  caunot  walk 
in  darkness,  for  we  are  to  dwell  in  a  splendour  before  which  the  sun  grows 
pale;  in  the  very  Godhead  itself  are  we  to  baptize  ourselves  in  fellow- 
ship. Shall  we,  therefore,  be  the  slaves  of  Satan,  or  the  serfs  of  sin  ? 
Ood  forbid  !  This  blessed  hope  draws  us  towards  God,  and  lifts  us  out 
of  the  pit  of  sin. 

III.  Having  described  the  object  and  the  nature  of  this  blessed 
hope,  I  come  more  closely  still  to  the  text  to  observe  the  antici- 
patory POWER  OF  THIS  E'OPE,  for  the  apostle  says  in  our  text,  "  We 
were  saved  in  hope";  that  is  to  say,  we  did  get  the  greater  salvation, 
about  which  we  are  now  speaking,  when  we  were  taught  to  know  this 
hope.  We  obtained  the  first  part  of  salvation,  the  forgiveness  of  sin, 
and  justification  of  our  persons,  hy  faith,  and  we  have  fellowship  with 
Ood,  and  access  into  countless  blessings  hy  faith:  some  of  us  are  as 
oonscious  of  this  as  that  we  eat  and  drink.  Bat,  beside  all  this,  we 
have  in  hope  the  fuller  range  of  salvation,  total  deliverance  of  the  soul 
from  sin,  and  complete  redemption  of  the  body  from  pain  and  death. 
We  have  this  salvation  in  hope;  and  we  rejoice  in  hope  of  the  glory  of 
God.    How  is  this  ? 

Why,  first,  hope  saiv  it  all  secured  hy  the  promise  of  grace.  As  soon  as 
«ver  we  believed  in  Christ  our  faith  secured  forgiveness,  and  we  cried, 
I  am  not  yet  free  from  tendencies  to  sin,  but  inasmuch  as  I  have  be- 
lieved in  Christ  unto  salvation  I  shall  surely  be  perfected,  fpr  Christ 
<5ould  not  have  come  to  give  me  a  partial  and  imperfect  salvation :  he 
•vvill  perfect  that  which  concerneth  me."  Thus  hope  saw  within  the 
promise  of  salvation  much  that  as  yet  was  not  actually  experienced. 
Knowing  that  the  whole  of  the  promise  is  of  equal  certainty,  hope  ex- 
pected the  future  mercy  as  surely  as  faith  enjoyed  the  present  blessing. 

Moreover,  hope  saw  the  full  harvest  in  the  firstfruits.  When  sin  was 
subdued  by  grace,  hope  expected  to  see  it  utterly  exterminated.  When 
the  Holy  Spirit  came  to  dwell  in  the  body,  hope  concluded  that  the  body 
would  be  delivered  as  surely  as  the  soul.  The  moment  that  faith  in- 
troduced hope  into  the  heart  she  sang,  I  have  the  complete  salvation 
— not  in  actual  enjoyment,  but  in  sure  reversion  in  Christ  Jesus." 
Hope  waved  the  first  sheaf,  and  so  took  possession  of  the  harvest.  Ask 
any  farmer  who  holds  up  a  little  handful  of  ripe  wheat-ears  whether  he 
has  ripe  wheat,  and  he  tells  you  that  it  is  even  so.  But  you  have  not 
reaped  it  yet."  No,  not  yet,  but  it  is  mine,  and  in  due  season  I  shall 
reap  it :  these  full  ears  are  a  full  assurance  of  the  existence  of  the  wheat, 
and  of  the  fact  that  it  is  ripening."  So  when  God  gave  to  you  and 
me  love  to  Jesus  and  deliverance  from  the  dominion  of  evil,  these  firstfruits 
betokened  a  perfect  salvation  yet  to  be  revealed  in  us.  Our  first  joy 
was  the  tuning  of  our  harps  for  everlasting  song.  Our  first  peace  was 
the  morning  light  of  a  never-ending  day.    When  first  we  saw  Christ, 


SAVED  IN  HOPE. 


493 


and  worshipped  him,  our  adoration  was  the  first  bowing  before  the 
throne  of  God  and  of  the  Lamb.  So  that  in  hope  we  were  saved :  it 
brought  us  the  principle  of  perfection,  the  pledge  of  immortality,  the 
commencement  of  glorification. 

Moreover,  hope  is  so  sure  about  this  coming  favour  that  she  reckons  it 
as  ohtained.  You  get  an  advice  from  a  merchant  with  whom  ycFu  have 
traded  beyond  sea:  he  says,  have  procured  the  goods  you  have 
ordered,  and  will  send  them  by  the  next  vessel ;  which  will  probably 
arrive  at  such  a  time."  Another  trader  calls  in  and  asks  you  whether 
you  wish  to  buy  such  goods  ;  and  you  reply,  "  No,  I  have  them."  Have 
you  spoken  the  truth  ?  Certainly  ;  for  though  you  have  them  not  in 
your  warehouse,  they  are  invoiced  to  you  ;  you  know  they  are  on  the 
way,  and  you  are  so  accustomed  to  trust  your  foreign  correspondent, 
that  you  regard  the  goods  as  yours.  The  deed  is  done  that  makes 
them  yours.  So  it  is  with  heaven,  with  perfection,  with  immortality : 
the  deed  is  done  which  makes  these  the  heritage  of  saints.  I  have 
advices  from  One  whom  I  cannot  doubt,  even  my  Lord,  that  he  has 
gone  to  heaven  to  prepare  a  place  for  me,  and  that  lie  will  come 
again  and  receive  me  to  himself.  So  sure  is  hope  of  this  fact,  that 
she  reckons  it,  and  makes  comparisons  and  draws  practical  conclusions. 
A  good  old  proverb  tells  us,  Never  reckon  your  chickens  before  they 
are  hatched,"  but  here  is  a  case  in  which  you  may  reckon  as  accurately 
while  the  bird  is  in  the  egg  as  when  it  is  fledged,  for  the  apostle  says, 

1  reckon  that  the  suflPerings  of  this  present  time  are  not  worthy  to  be 
compared  with  the  glory  which  shall  be  revealed  in  us."  He  is  so  sure 
of  it  that  he  keeps  a  debtor  and  creditor  account  about  it :  he  puts 
down  the  sufferings  of  this  present  time  in  his  expenditure  and  the 
glory  which  shall  be  revealed  among  his  assets,  and  he  declares  that  the 
one  is  so  vast,  and  the  other  so  utterly  insignificant  as  not  to  be  worth 
notice. 

Nay,  he  is  not  only  so  sure  as  to  reckon  upon  it,  but  to  groan  after  it 
We  that  are  in  this  body  do  groan  for  the  full  adoption.  Our  groanings 
do  not  arise  from  doubt,  but  from  eagerness  :  we  are  urged  by  our  con- 
fident expectancy  to  vehemence  of  desire.  It  is  idle  to  cry  for  that  which 
you  will  never  have.  The  child  is  foolish  which  cries  for  the  moon.  But 
to  groan  for  what  I  am  sure  to  have  is  proper  and  fit,  and  shows  the 
strength  of  my  faith. 

The  apostle  is  so  sure  of  it  that  he  even  triumphs  in  it.  He  says 
that  we  are  more  than  conquerors  through  him  that  loved  us — that 
is  to  say,  although  we  are  not  perfect  yet,  and  although  our  body  is  not 
delivered  from  pain,  yet  we  are  so  sure  of  perfection  and  complete  deli- 
verance that  we  joyfully  endure  all  things,  triumphing  over  every  difficulty. 
Friend,  you  will  not  be  poor  many  weeks  longer:  you  shall  dwell  where 
the  streets  are  paved  with  gold.  Your  head  will  not  ache  many  months 
longer,  for  it  shall  be  surrounded  with  a  coronet  of  glory  and  of  bliss. 
Never  mind  shame,  they  will  not  be  able  to  laugh  at  you  long  :  you  shall 
be  at  the  right  hand  of  God,  even  the  Father,  and  the  glory  of  Christ 
shall  clothe  you,  world  without  end.  Oh,  it  is  an  infinite  blessing  to 
have  such  a  hope,  and  to  be  so  sure  of  it  as  to  anticipate  its  joys  before 
they  actually  come  to  us.      We  were  saved  in  hope." 

IV.    Let  us  for  a  moment  observe  the  proper  sphere  of  hope. 

H 


494 


METROPOLITAN  TABERNACLE  PULPIT. 


The  sphere  of  hope  is  "  things  not  seen."  Hope  that  is  seen  is  not  hope, 
for  what  a  man  seeth  why  doth  he  yet  hope  for  ?  Therefore,  brethren, 
a  Christian's  real  possession  is  not  what  he  sees.  Suppose  God  prospershim 
in  this  world  and  he  has  riches :  let  him  be  grateful,  but  let  him  confess  that 
these  are  not  his  treasure.  One  hour  with  the  Lord  Jesus  Christ  will 
bring  taore  satisfaction  to  the  believer  than  the  largest  measure  of  wealth. 
Although  he  may  have  been  prospered  in  this  world,  the  saint  will 
ridicule  the  idea  of  making  the  world  his  portion.  A  thousand  worlds 
with  all  the  joy  which  they  could  yield  are  as  nothing  compared  with  our 
appointed  inheritance.  Our  hope  does  not  deal  with  trifles  ;  it  leaves 
the  mice  of  the  barn  to  the  owls,  and  soars  on  eagle  wings  where  nobler 
joys  await  her. 

"  Beyond,  beyond  this  lower  sky, 
IJp  where  eternal  ages  roll ; 
Where  solid  pleasures  never  die, 
And  fruits  immortal  feast  the  soul.*' 

But  it  is  clear  that  we  do  not  at  present  enjoy  these  glorious  things 
for  which  we  hope.  The  worldling  cries,  Where  is  your  hope  ?  "  and 
we  confess  that  we  do  not  see  the  objects  of  our  hope.  For  instance, 
we  could  not  claim  to  be  already  perfect,  neither  do  we  expect  to  do  so 
while  we  are  in  this  body,  but  we  believe  that  we  shall  be  perfected  in 
the  image  of  Christ  at  the  time  appointed  of  the  Father.  By  no  means 
is  our  body  free  from  infirmity  at  this  moment,  aches  and  pains  and 
weariness  remind  us  that  the  body  is  under  death  because  of  sin ;  yet 
our  firm  conviction  is  that  we  shall  bear  the  image  of  the  heavenly  even 
as  we  now  bear  the  image  of  the  earthly.  These  are  subjects  of  hope, 
and  therefore  outside  of  present  experience.  Let  us  not  be  cast  down 
because  it  is  so  :  we  must  have  something  reserved  for  hope  to  feed  on. 
We  cannot  have  all  of  heaven  and  yet  remain  on  earth.  Dearly  beloved, 
if  you  feel  tormented  by  indwelling  sin,  and  your  holiness  seems  battered 
and  blotted,  yet  be  fully  persuaded  that  he  who  has  promised  is  able  to 
perform. 

Away,  then,  with  judging  by  what  you  do,  or  see,  or  feel,  or  are. 
Eise  into  the  sphere  of  the  things  which  shall  be.  Can  you  not  do 
that  ?  When  there  is  no  joy  in  the  present,  there  is  an  infinite  joy  in 
the  future.  Do  not  say,  "  Oh,  but  it  is  a  long  way  oflP."  It  is  not  so. 
Many  among  you  are  sixty,  seventy,  or  even  eighty  years  of  age  ;  your 
time  for  the  sight  of  Christ  in  your  disembodied  state  cannot  be  far 
away,  for  the  thread  of  life  is  snapping.  Some  of  us  are  in  middle  age,  but 
as  we  have  already  reached  the  average  of  life,  we  are  bound  to  reckon 
that  our  lease  is  far  advanced  ;  and  as  so  many  are  snatched  away  in 
their  prime,  we  may  at  any  moment  be  caught  up  to  the  land  for  which 
we  hope.  We  ought  not  to  fret  about  what  we  shall  do  ten  years  hence, 
for  it  is  very  likely  that  we  shall  by  that  time  have  entered  into  the  , 
promised  rest,  and  shall  be  serving  the  Lord  day  and  night  in  his 
temple,  and  beholding  his  face  with  joy  unspeakable.  Even  suppose 
that  any  of  us  should  be  doomed  to  exile  from  heaven  for  another  fifty 
years,  the  time  of  our  sojourn  will  soon  fly  away.  Let  us  labour  to  our 
utmost  for  the  glory  of  God  while  we  are  here,  for  the  moments  flash 
away.  Do  you  not  recollect  this  time  last  year  when  autumn's  ripeness 
was  all  around?    It  seems  but  the  other  day.   You  boys  and.  girls 


SAVED  IN  HOPE. 


495 


think  it  a  long  year,  but  the  old  folks  are  of  another  opinion.  We 
have  no  long  years  now  that  we  are  growing  grey.  For  me  time  travels 
so  fast  that  its  axles  are  hot  with  speed.  Fear  cries — Oh  for  a  little 
breathing  space !  But  hope  answers, — No,  let  the  years  fly,  we  shall  be 
home  the  sooner.  There  is  but  a  step  between  us  and  heayen ;  do  not 
let  us  worry  ourselves  about  things  below.  We  are  like  people  in  an 
express  train  who  see  a  disagreeable  sight  in  the  fields,  but  it  is  gone 
before  they  have  time  to  think  of  it.  If  there  should  be  some  discomfort 
in  the  carriage,  if  they  have  been  put  into  a  third-class  compartment 
when  they  had  a  first-class  ticket  they  do  not  trouble  if  it  is  a  short 
journey.  ^^See,"  says  one,  ^^we  have  just  passed  the  last  station,  and 
shall  be  in  the  terminus  directly :  never  mind."  Let  us  project  our- 
selves into  the  future.  We  shall  not  need  much  dynamite  of  imagina- 
tion to  send  us  upward :  we  can  leap  that  little  distance  by  hope,  and 
seat  ourselves  among  the  thrones  above.  Resolve,  my  brethren,  that, 
at  least  for  to-day,  you  will  not  tarry  in  this  cloudy,  earth-bound  time, 
but  will  mount  unto  the  bright,  cloudless  eternity.  0  to  leave  these 
turbid  streams  and  bathe  in  the  river  of  hope,  whose  crystal  floods  flow 
from  the  pure  fountain  of  divine  joy. 

V.  Our  time  has  fled,  and  we  must  close  by  merely  glancing  at  the 
EFFECT  OF  THIS  HOPE,  which  is  thus  described :  "  Then  do  we  with 
patience  wait  for  it."  We  wait,  and  must  wait,  but  not  as  criminals  for 
execution ;  our  tarrying  is  rather  that  of  the  bride  for  the  wedding. 
We  wait  with  patience,  constancy,  desire,  and  submission.  The  joy 
is  sure  to  come,  we  have  no  doubt  about  it:  therefore  we  do  not  com- 
plain and  murmur,  as  though  God  had  missed  his  appointment,  and  put 
us  to  needless  delay.  No,  the  time  which  God  has  settled  is  the  best, 
and  we  are  content  with  it.  We  would  neither  desire  to  tarry  here  nor 
to  depart  at  any  time  but  the  Lord's.  Dear  Rowland  Hill  is  said  to 
have  searched  out  an  aged  friend  who  was  dying,  that  he  might  send  a 
message  up  to  heaven,  to  John  Berridge  and  other  beloved  Johns  who 
had  gone  before  him,  and  he  playfully  added  a  word  of  hope  that  the 
Master  had  not  forgotten  old  Rowland,  and  would  let  him  come  home  in 
due  time ;  yet  he  never  dreamed  that  he  could  be  passed  over.  Among 
the  last  expressions  of  the  famous  John  Donne  was  this — "I  were 
miserable  if  I  might  not  die."  This  would  be  a  horrible  world,  indeed, 
if  we  were  doomed  to  live  in  it  for  ever.  Fancy  such  a  dreadful  certainty 
before  us.  I  saw  a  gentleman  some  time  ago  who  told  me  that  he  would 
never  die,  but  should  at  certain  intervals  cast  off  the  effects  of  age 
and  start  on  a  new  term  of  life.  He  kindly  came  to  tell  me  how 
I  might  enjoy  the  same  favour  ;  but  as  I  am  not  ambitious  of  earthly 
immortality,  such  an  offer  did  not  tempt  me.  He  told  me  I  could 
renew  my  youth,  and  become  young  again  for  the  space  of  hundreds  of 
years,  but  I  refused  his  conditions,  and  declined  the  boon  at  any  price. 
I  have  no  desire  for  anything  of  the  sort ;  my  most  comfortable  pros- 
pect about  this  life  is  that  it  will  melt  away  into  life  eternal.  It 
seems  to  me  that  the  most  joyous  thing  about  the  most  joyous  life  is 
that  it  leads  upward  to  another  and  a  better  state.  I  am  not  unhappy 
or  discontented,  but  since  I  have  a  good  hope  of  perfection  for  my  soul 
and  body,  and  a  sure  prospect  of  face-to-face  fellowship  with  God,  how 
can  I  speak  well  of  anything  which  divides  me  from  my  joy  ?    Yes,  ic 


496 


METROPOLITAN  TABERNACLE  PULPIT. 


will  come,  surely  come  ;  therefore  let  us  patiently  wait  for  it.  When 
Satan  would  buifet  us,  when  temptation  would  overcome  us,  when 
affliction  would  wear  us  down,  when  doubts  would  torment  us,  let 
us  bear  the  temporary  trial  with  constancy,  for  we  shall  soon  be  out 
of  range  of  gunshot.  The  consummation  shall  come,  and  must  come, 
and  when  it  cometh  we  shall  remember  no  more  our  travail  for  joy  that 
our  heaven  is  born  to  us  and  we  to  it. 

Now,  then,  ye  that  do  not  believe  in  God,  tell  us  what  your  hope  is. 
Publish  it  in  the  world,  and  let  all  men  estimate  it.  What  is  your  hope  ? 
To  live  long  ?  Yes,  and  what  then  ?  To  bring  up  a  family  ?  Yes,  and 
what  then  ?  To  see  them  comfortably  settled  in  life  ?  Yes,  and  what 
then  ?  To  be  a  grandfather  to  a  numerous  progeny  ?  Yes,  and  what  then  ? 
To  reach  extreme  old  age  in  peaceful  retirement  ?  Yes,  and  what  then  ? 
The  curtain  falls.  Let  me  lift  it.  The  cemetery.  The  throne  of  God. 
Sentence  on  your  soul.  The  trumpet  of  resurrection.  Final  doom. 
Body  and  soul  in  hell  for  ever.  You  have  no  better  prospect.  Pray 
look  out  of  the  window,  and  see  what  is  to  be  seen.  The  Lord  have 
mercy  upon  you,  and  give  you  a  better  hope.  As  for  you  believers  in 
Christ,  I  charge  you  begin  to  sing  to-day  the  sonnets  of  the  hereafter* 
Charm  your  pilgrim  life  with  the  minstrelsy  of  hope. 


Portion  of  Scripture  read  before  Sermon — Rom.  viii.  1 — 25^ 


Hymns  from  "Our  Own  Hymn  Book'— 874,  848,  878. 


Illustrated  Catalogue 

OF 

6.  fl.  SPORgEON'S  WORKS 

Post  Free  on  application  to 
PASSMORE  &  ALABASTER, 
Paternoster   Buildings,   London,  E.G. 


COEDS   AND  CART-ROPES. 


Intended  for  Reading  on  Lord's-day,  February  8th,  1885, 

delivered  by 

C.  H.   SPURGE  ON, 

AT  THE  MKTROPOLTTAN  TABERNACLE,  NEWINGTON, 
On  Decemeee  Uth,  1884. 


"Woe  unto  them  that  draw  iniquity  with  cords  of  vanity,  and  sin  as  it  were  with  a 
cart  rope." — Isaiah  v.  18. 

The  text  begins  with  Woe  ;  "  but  when  we  get  a  woe  in  this  book  of 
blessings  it  is  sent  as  a  warning,  that  we  may  escape  from  woe.  God's 
woes  are  better  than  the  devil's  welcomes.  God  always  means  man's 
good,  and  only  sets  ill  before  him  that  he  may  turn  from  the  dangers  of 
a  mistaken  way,  and  so  may  escape  the  ill  which  lies  at  the  end  of  it. 
Think  me  not  unkind  at  this  time  because  my  message  sounds  harshly, 
and  has  a  note  in  it  of  sorrow  rather  than  of  joy.  It  may  be  most  for 
your  pleasure  for  ages  to  come,  dear  friends,  to  be  for  a  while  displeased. 
It  may  make  the  bells  ring  in  your  ears  for  ever  if  to-night,  instead  of 
the  dulcet  sound  of  the  harp,  you  hear  the  shrill  clarion  startling  you  to 
thoughtfulness.  Mayhap  "  Woe,  woe,  woe,"  though  it  should  sound 
with  a  dreadful  din  in  your  ear,  may  be  the  means  of  leading  you  to 
seek  and  find  your  Saviour,  and  then  throughout  eternity  no  woe  shall 
ever  come  near  to  you.  May  the  good  Spirit  of  all  grace  put  power 
into  my  warning,  that  you  may  profit  by  it. 

This  is  a  very  singular  text.  It  is  not  very  easy  to  understand  it  at 
first  sight.  Here  are  some  who  are  said  to  draw  sin  with  cords  of  vanity, 
which  are  slender  enough,  and  yet  they  also  draw  it  as  with  a  cart-rope, 
which  is  thick  enough.  They  are  harnessed  to  sin,  and  the  traces 
appear  to  be  fragile,  insignificant,  and  soon  broken.  You  can  hardly 
touch  them,  for  they  are  a  mere  sham,  a  fiction — vanity.  What  can  be 
thinner  and  weaker  than  cobweb-cords  of  vanity?  Yet  when  you 
attempt  to  break  or  remove  them  they  turn  out  to  be  cart-ropes  or 
wagon-traces,  fitted  to  bear  the  pull  of  horse  or  bullock.  Motives 
which  have  no  logical  force,  and  would  not  bind  a  reasonable  man  for 
a  moment,  nre,  nevertheless,  quite  sufficient  to  hold  the  most  of  men  in 
boadage.  Such  a  slave  is  man  to  iniquity,  that  unworthy  motives  and 
Ko.a,821. 


62 


METROPOLITAN  TABERNACLE  PULPIT, 


indefensible  reasons  which  appear  no  stronger  than  little  cords  neverthe- 
less hold  him  as  Avith  bonds  of  steel,  and  he  is  fastened  to  the  loaded 
wagon  of  his  iniquity  as  a  horse  is  fastened  by  a  cart-rope.  That  is 
our  subject  at  this  time,  and  may  God  make  it  useful  to  many.  Beyond 
all  things  I  would  have  you  saved,  you  who  are  tugging  away  in  the 
harness  of  sin.    God  grant  it.  ..  May  the  free  Spirit  set  you  free. 

I  shall  first  of  all  explain  the  singular  description — explain  it  by 
enlarging  upon  it,  and  quoting  instances  from  daily  life.  Secondly,  I 
shall  enlarge  upon  the  woe  that  is  certainly  connected  with  being  bound 
to  sin  ;  and  then  thirdly,  as  God  shall  help  me,  /  will  encourage  you  to 
get  out  of  the  traces.  I  pray  that  you  may  have  these  cart-ropes  cut, 
that  you  may  not  be  drawing  iniquity  and  sin  after  you  any  longer. 
Oh  that  this  might  be  salvation's  hour  to  many  of  you,  in  which,  like 
Samson,  you  may  break  the  cords  and  ropes  with  which  you  have  been 
bound ! 

I.  First,  let  us  explain  the  singular  description.  Here  are 
persons  harnessed  to  the  wagon  of  sin — harnessed  to  it  by  many  cords, 
all  light  as  vanity  and  yet  strong  as  cart-ropes. 

Let  me  give  you  a  picture.  Here  is  a  man,  who,  as  a  young  man, 
heard  the  gospel  and  grew  up  under  the  influence  of  it.  He  is  an 
intelligent  man,  a  Bible  reader,  and  somewhat  of  a  theologian.  He 
attended  a  Bible  class,  was  an  apt  pupil,  and  could  explain  much  of 
Scripture,  but  he  took  to  lightness  and  frothiness.  He  made  an  amuse- 
ment of  religion  and  a  sport  of  serious  things.  Sermons  he  frequented 
that  he  might  talk  of  them  and  say  that  he  had  heard  the  preacher. 
After  the  sermon,  when  others  were  impressed,  he  was  merry.  He  had 
discovered  some  mistake  in  the  preacher,  in  his  pronunciation,  in  the 
grammatical  construction  of  a  sentence,  or  in  a  misquotation  from  a 
poet,  and  this  he  mentioned  with  gusto,  passing  by  all  the  good  that 
was  spoken.  That  was  only  his  way  :  he  did  not  mean  any  hurt  by  it ; 
at  least,  he  would  have  said  so  had  any  one  seriously  reproved  him. 

He  came  under  the  bond  of  this  religious  trifling,  bat  it  was  a  cord  of 
vanity  small  as  a  packthread.  Years  ago  he  began  to  be  bound  to  his 
sin  by  this  kind  of  trifling,  and  at  the  present  moment  I  am  not  sure 
that  he  ever  cares  to  go  and  hear  the  gospel  or  to  read  the  word  of 
God,  for  he  has  grown  to  despise  that  which  he  sported  with.  The  wanton 
witling  has  degenerated  into  a  malicious  scoffer :  his  cord  has  become 
a  cart-rope.  His  life  is  all  trifling  now.  You  could  not  make  him 
serious.  He  spends  his  time  in  one  perpetual  giggle.  Every  holy  thing 
is  now  the  subject  of  comedy.  Like  Belshazzar,  he  drinks  his  wine 
out  of  the  sacred  vessels  of  the  temple.  Earnestness  hath  a  pleasantry 
of  its  own,  and  a  bold  spirit  yokes  mirth  and  laughter  to  its  car,  and 
subdues  all  the  faculties  of  the  mind  to  God,  not  even  excepting  humour; 
but  this  man  owns  no  Lord  within  his  heart,  but  laughs  at  the  most 
solemn  truths  and  does  not  seem  capable  of  anything  higher  or  better. 
His  life  is  a  sneer.  He  would  pull  a  feather  out  of  an  angel's  wing  and 
wear  it  in  his  cap.  On  the  solemn  day  of  Pentecost  he  would  have  drawn 
a  picture  of  the  cloven  tongues  upon  his  thumb  nail  that  he  mi^ht  show  ifc 
as  a  curiosity.  There  is  nothing  sacred  to  him  now,  nor  will  there  be 
till  he  is  in  hell,  and  then  he  will  have  done  with  his  jibes  and  flouts* 
The  habit  of  being  contemptaous  has  grown  to  be  a  carc-rope  with  him, 


CORDS  AND  CAllT-ItOPES. 


63 


and  it  holds  him  most  sconrely.  I  say,  jouni^  men,  break  those  wretched 
cords  of  vanity  before  tliey  stren^xtheii  into  cart-ropes.  AVhile  yet  there 
is  but  a  slender  thread  snap  it,  before  thread  gathers  to  thread,  and 
that  to  another,  and  that  to  another,  till  it  has  come  to  be  a  cable, 
which  even  a  giant  could  not  pull  asunder.  There  are  many  lament- 
able instances  of  triflers  ripening  into  scoffers,  and  it  were  a  great  pity 
that  you  should  furnish  further  illustrations.  Avoid  trifling  with  religion 
as  you  would  avoid  common  swearing  or  profanity,  for  in  its  essence  it 
is  irreverent  and  mischievous. 

I  have  seen  the  same  thing  take  another  shape,  and  then  it  appeared 
as  captious  questioning.  We  are  not  afraid  to  be  examined  upon  any- 
thing in  the  Word  of  God  ;  but  we  dread  a  cavilling  spirit.  I,  for  one, 
believe  that  the  more  the  Word  of  God  has  been  sifted  the  more  fully 
has  it  been  confirmed.  The  result  has  been  the  better  understanding 
of  its  teaching.  The  pure  gold  has  shone  the  more  brightly  for  being 
placed  in  the  crucible.  But  there  is  a  habit  which  begins  thus — 
"1  do  not  see  this;  and  I  do  not  understand  that;  and  I  do  not  ap- 
prove of  this;  and  I  question  that'^  It  makes  life  into  a  tangle  of 
thorns  and  briars  where  ten  thousand  sharp  points  of  doubt  are  for  ever 
tearing  the  mind.    This  doubting  state  reminds  one  of  the  old  serpent's 

Yea,  hath  God  said?  If  the  statement  made  had  been  the  opposite, 
the  gentleman  would  have  questioned  it;  for  he  is  bound  to  doubt 
everything.  He  is  one  who  could  take  either  side  and  refate;  but 
neither  side  and  defend.  He  could  do  like  the  eminent  barrister,  who 
had  made  a  mistake  as  to  his  side  of  the  case,  and  he  got  up  and  gave 
all  the  arguments  most  tellingly,  till  his  client's  lawyer  whispered  to  him, 

You  have  done  for  us,  you  have  used  all  the  arguments  against  your 
own  client."  The  barrister  stopped  and  said,  "  My  lord,  I  have  thus 
told  you  all  that  can  be  urged  against  my  client  by  those  upon  the 
other  side,  and  I  will  now  show  you  that  there  is  nothing  in  the  allega- 
tions; "  and  with  equal  cleverness  he  went  on  to  disprove  what  he  had 
proved  before.  There  are  minds  constructed  in  such  a  way  that  they 
can  act  in  every  way  except  that  of  plain  up  and  down.  Their 
machinery  is  eccentric,  it  would  puzzle  the  ablest  tongue  to  describe  it. 
I  like  the  old-fashioned  consciences  that  go  up  and  down,  yes  and  no, 
right  and  wrong,  true  and  false— the  kind  which  are  simple  and  need  no 
great  intellect  to  understand  their  methods.  We  are  growing  so 
cultured  now  that  many  have  become  like  the  old  serpent,  "  more  subtle 
than  any  beast  of  the  field."  The  new-fashioned  consciences  act  upon 
the  principle  of  compromise  and  policy,  which  is  no  principle  at  all. 
To  each  enquiry  they  answer,  "  Yes  and  no.  What  is  the  time  of  day  ?" 
for  it  is  yes  or  no  according  to  the  clock,  or  according  to  the  climate, 
or  more  generally  according  to  the  breeches'  pocket,  for  so  much  de- 
pends upon  that.  Practically  many  are  saying,  Upon  which  side  of  the 
bread  is  the  butter  ?  Tell  us  this,  and  then  we  will  tell  you  what  we 
believe.''  People  of  that  sort  begin  at  first  with  an  enquiring  spirit, 
then  go  on  to  an  objecting  spirit,  then  to  a  conceited  spirit,  and  then 
to  a  perpetually  quibbling  spirit.  In  the  case  to  which  I  refer,  there  is 
nothing  earnest ;  for  when  a  man  is  a  sincere  questioner,  and  is  willing 
to  receive  an  answer,  he  is  on  the  high  road  to  truth ;  but  when  he 
D[ierely  questions  and  questions  and  questions,  and  never  stops  for  an 


64 


METROPOLITAN  TABERNACLE  PULPIT. 


answer,  and  is  nothing  but  a  heap  of  cavils,  lie  is  not  Torth  clearing 
away.  The  lasfc  thing  he  wants  is  an  answer,  and  the  thing  he  dreads  be- 
yond everything  is  that  he  should  be  compelled  to  believe  anything  at 
all.  Such  a  man  at  last  gets  bound  as  with  a  cart-rope :  he  becomes 
an  atheist  or  worse  ?  for  all  capacity  for  faith  departs  from  him.  He  is 
as  frivolous  as  Voltaire,  whose  forte  seemed  to  lie  in  ridiculing  everything. 
You  cannot  save  him.  How  can  faith  come  to  him?  How  can  he 
believe  who  must  have  everything  explained  ?  How  can  he  believe  in 
Christ  himself  when  he  requires  him,  first  of  all,  to  be  put  through  a 
catechism  and  to  be  made  to  answer  cavils  ?  Oh,  take  heed  of  tying 
up  your  soul  with  cart-ropes  of  scepticism  ;  take  heed  of  a  truth-denying 
spirit.  God  help  you  to  break  the  bonds.  Enquire,  but  believe.  Ask,  but 
do  accept  the  truth  ;  and  be  in  earnest  in  your  resolve  that  if  you  prove 
all  things  you  will  also  hold  fast  that  which  is  good.  To  be  always 
using  the  sieve  but  never  to  be  using  the  mill  is  starving  work :  to  be 
always  searching  after  adulterations,  but  never  to  drink  of  the  genuine 
milk,  is  a  foohsh  habit.  Cavilling  is  a  curse,  and  carping  is  a  crime. 
Escape  from  it  while  yet  it  is  but  as  a  cord  of  vanity,  lest  it  come 
to  be  a  cart-rope  which  shall  bind  you  fast. 

I  hear  one  say,  This  does  not  touch  me.  I  have  not  fallen  either 
into  trifling  or  into  questioning."  No,  but  perhaps  you  may  be  a  prisoner 
bound  with  other  cords.  Some  have  a  natural  dislike  to  religious  things 
and  cannot  be  brought  to  attend  to  them.  Let  me  qualify  the  statement 
and  explain  myself.  They  are  quite  prepared  to  attend  a  place  of  worship 
and  to  hear  sermons,  and  occasionally  to  read  the  Scriptures,  and  to  give 
their  money  to  help  on  some  benevolent  cause  ;  but  this  is  the  point  at 
which  they  draw  the  line — they  do  not  want  to  think,  to  pray,  to  repent, 
to  believe,  or  to  make  heart-work  of  the  matter.  Thinking,  you  know, 
is  awkward  work,  and  to  them  it  is  uncomfortable  work,  because  there  is 
not  much  in  their  lives  that  would  cheer  them  if  they  were  to  think  of 
it.  They  had  rather  not  see  the  nakedness  of  the  land.  There  is  an 
ugly  thing  which  they  do  not  want  to  have  much  to  do  with — called 
repentance  :  of  this  they  require  much,  but  they  are  averse  to  it.  The 
more  children  dislike  medicine  the  more  they  want  it ;  and  it  is  the  same 
with  repentance.  These  people  would  rather  shut  their  eyes  and  go  on  to 
destruction  than  stop  and  see  their  danger  and  turn  back.  To  think 
about  the  past — why,  they  might  have  to  mourn  it,  and  who  is  eager  after 
sorrow  ?  Then  there  is  such  a  thing  as  a  change  of  heart,  and  they  are 
rather  shy  of  thaty  for  they  are  almost  heartless  and  do  not  like  prying 
deep.  If  there  were  something  to  be  done  that  could  be  managed  in  a 
day  or  two,  if  there  were  some  pilgrimage  to  make,  some  penance  to 
endure,  some  dress  to  be  worn,  they  would  not  mind  that ;  but  thought, 
repentance,  prayer,  and  seeking  God — they  cannot  endure  such  spiritual 
exactions.  If  there  were  some  sacrifice  to  be  made,  they  would  do  that ; 
but  this  being  at  peace  with  God,  this  seeking  to  be  renewed  in  the  spirit 
of  their  mind — well,  they  have  no  mind  to  it.  The  world  is  in  their 
hearts  and  they  have  no  wish  to  get  it  out.  They  have  heard  some 
people  say  that  all  conversation  about  God,  the  soul,  and  eternity  is  dull 
Puritanic  talk,  so  they  have  picked  up  an  expression  as  parrots  often  do, 
and  they  say  No,  we  do  not  want  to  be  Puritans.  We  do  not  care  to 
be  extra  precise  and  righteous  over  much."    What  a  misery  it  is  that 


CORDS  AND  OAllT-ROPES. 


65 


there  should  be  persons  who  are  bound  with  such  cords  of  vanity  as  those ! 
These  are  unreasonable  feelings,  insane  aversions,  unjustifiable  prejudices: 
the  Lord  save  you  from  them,  and  instead  thereof  give  you  a  mind 
to  know  him,  and  a  heart  to  seek  after  him.  Why,  as  a  boy,  when  I 
began  to  feel  a  sense  of  sin  within  me,  I  resolved  that  if  there  was 
such  a  thing  as  being  born  again,  I  would  never  rest  until  I  knew  it. 
My  heart  seemed  set  upon  knowing  what  repentance  meant  and  what 
faith  meant,  and  getting  to  be  thoroughly  saved ;  but  now  I  find 
that  large  numbers  of  my  hearers  back  out  of  all  serious  dealing  with 
themselves  and  God :  they  act  as  if  they  did  not  wish  to  be  made  happy  for 
eternity.  They  think  hardly  of  the  good  way.  You  see  it  is  such  radical 
work :  regeneration  cuts  so  deep,  and  it  makes  a  man  so  thoughtful. 
Who  knows  what  may  have  to  be  given  up  ?  Who  knows  what  may  have 
to  be  done  ?  0,  my  hearer,  if  you  indulge  in  such  demurs  and  delays 
and  prejudices  in  the  first  days  of  your  conviction,  the  time  may  come 
when  those  little  packthreads  will  be  so  intertwisted  with  each  other 
that  they  will  make  a  great  cart-rope,  and  you  will  become  an  opposer 
of  everything  that  is  ^ood,  determined  to  abide  for  ever  harnessed 
to  the  great  Juggernaut  car  of  your  iniquities,  and  so  to  perish.  God 
save  you  from  that. 

I  have  known  some  men  get  harnessed  to  that  car  in  another  way,  and 
that  is  by  deference  to  compmiions.  The  young  man  liked  everything 
that  was  good  after  a  fashion,  but  he  could  not  bear  for  anybody  to  say  on 
Monday  morning, So  you  were  at  a  place  of  worship  on  Sunday."  He 
did  not  like  to  say  outright,  Of  course  I  was;  where  were  you  ?  "  But 
the  rather  he  said, — Well,  he  did  look  in  at  the  chapel,  or  he  did  go  to  St. 
Paul's  or  the  Abbey  to  hear  the  music.  Oh,''  says  one,  I  hear  you 
were  at  the  Tabernacle  the  other  day."  Yes,  he  went  in  from  curiosity, 
just  to  see  the  place  and  the  crowd.  That  is  how  he  puts  it,  as  if  he 
were  ashamed  to  worship  his  Maker  and  to  be  found  observing  the 
Sabbath-day.  0,  poor  coward  !  That  young  man  at  another  time  was 
charged  with  having  been  seen  in  the  enquiry  room,  or  weeping  under 
a  solemn  sermon.  He  said  it  was  rather  affecting,  and  he  was  a  little 
carried  away  and  over-persuaded,  but  he  apologised  to  the  devil  and 
begged  that  he  might  hear  no  more  of  it.  He  began  giving  way  to  his 
ungodly  friends,  and  soon  he  became  their  butt.  One  companion  pulled 
his  ear  that  way,  and  another  pulled  his  ear  another  way,  and  in  this 
manner  he  developed  very  long  ears  indeed.  He  did  not  go  very  far 
wrong  at  first ;  but  having  allowed  sinful  men  to  saddle  him,  they  took 
care  to  ride  him  harder  and  harder  as  the  days  ran  on.  It  was  only  a 
packthread  sort  of  business  that  held  him  to  sin  by  a  kind  of  wicked 
courtesy ;  but  after  a  while  he  became  obsequious  to  his  equals,  and  fawned 
upon  his  superiors,  doing  their  bidding  even  though  it  cost  him  his 
fioul.  He  was  vastly  more  attentive  to  the  will  and  smile  of  some 
downright  vicious  comrade — far  more  thoughtful  of  a  fool's  opinion — 
than  he  was  of  the  good  pleasure  of  God.  It  is  a  shocking  thing ;  but 
there  is  no  doubt  that  many  people  go  to  hell  for  the  love  of  being  re- 
spectable. It  is  not  to  be  doubted  that  multitudes  pawn  their  souls,  and 
lose  their  God  and  heaven,  merely  for  the  sake  of  standing  well  in 
the  estimation  of  a  profligate.  Young  women  have  lost  their  souls  for 
very  vanity,  sinning  in  the  hope  of  securing  the  love  of  a  brainless, 


66 


METROPOLITAN  TABERNACLE  PULPIT. 


heartless  youth.  Youns^  men  have  flung  away  all  hope  of  salvation  in 
order  that  they  might  be  thought  to  be  men  of  culture  ;  they  have 
abjured  faith  in  order  to  be  esteemed  ^'free-thinkers  "  by  those  whose 
opinions  were  not  worth  a  pin's  head.  I  charge  you,  dear  friend,  if  you 
are  beginning  at  all  to  be  a  slave  of  other  people,  break  these  wretched 
and  degrading  bonds.  I  scorn  that  mental  slavery  in  which  many 
glory.  What  matters  it  to  me  to-day  what  anybody  thinks  of  me  ?  In 
this  respect  I  am  the  freest  of  men.  Yet  do  I  know  times  when,  had  I 
yiftided  to  the  packthread,  I  should  soon  have  felt  the  cart-rope.  He 
who  sins  to  please  his  friend  is  making  for  himself  a  slavery  more  cruel 
than  the  negro  ever  knew.  He  that  would  be  free  for  ever  must  break 
the  cords  ere  yet  they  harden  into  chains. 

Some  men  are  getting  into  bondage  in  another  way;  they  are  forming 
gradual  habits  of  eviL  How  many  young  men  born  and  bred  amid 
Christian  associations  do  that !  It  is  a  little  sip,  and  such  a  little.  I 
do  not  take  above  half  a  glass."  Then  why  run  such  great  risks  for  so 
small  an  indulgence  ?  **The  doctor" — 0  you  doctors,  what  you  have 
got  to  answer  for ! — "  the  doctor  says  I  ought  to  take  a  little,  and  so  I 
do."  By-and-by  the  little  thread  becomes  a  cart-rope  :  the  tale  about 
the  doctor  ends  in  doing  what  no  doctor  would  justify.  Will  he  say, 
"  The  doctor  says  I  ought"  when  he  comes  rolling  home  at  night,  scarce 
can  find  his  way  to  bed,  and  wakes  up  with  a  headache  in  the  morning? 
He  would  have  done  better  to  ask  God  for  grace  to  escape  while  yet  he  had 
small  pleasure  in  the  fascinating  fire-water,  and  was  the  master  of  his 
appetite.  The  cart-rope  is  hard  to  break,  as  many  have  found,  though 
I  would  encourage  even  these  by  God's  grace  to  struggle  for  liberty. 

"  Well,"  says  the  young  man,  "  that  is  not  my  sin."  I  am  glad  it  is 
not  ;  but  any  other  sin  if  it  be  persevered  in  will  destroy  you.  I  will 
not  try  to  describe  your  sin.  Describe  it  yourself,  and  think  over  it ; 
but  will  you  please  recollect  the  deceitfulness  of  sin — the  way  in  which 
it  comes  to  men,  as  the  frost  in  the  still  evening  in  the  wintry  months 
comes  to  the  lake  ?  The  pool  is  placid,  and  the  frost  only  asks  that  it 
may  thinly  glaze  the  surface.  The  coating  is  so  thin,  you  could  scarce 
call  it  ice  ;  but  having  once  filmed  the  pool,  the  sheet  of  ice  has  com- 
menced ;  soon  it  is  an  inch  thick,  and  in  a  few  hours  a  loaded  wagon 
might  pass  over  it  without  a  crash,  for  the  whole  pool  seems  turned 
to  marble.  So  men  give  way  to  one  evil  passion  or  another — this  vice  or 
that ;  and  the  habit  proceeds  from  bad  to  worse,  till  the  cords  of  vanity 
are  enlarged  into  cart-traces,  and  they  cannot  escape  from  the  load  to 
which  they  are  harnessed. 

I  fear  that  not  a  few  are  under  the  delusive  notion  that  they  are  safe 
as  they  are.  Carnal  security  is  made  up  of  cords  of  vanity.  How  can 
a  sinner  be  safe  while  his  sin  is  unforgiven  ?  How  can  he  be  at  peace 
while  he  is  a  slave  to  evil,  and  an  enemy  to  God  ?  Yet  many  fancy  that 
they  are  as  good  as  need  be,  and  far  better  than  their  neighbours.  Surely 
such  as  they  are  must  surely  be  secure,  since  they  are  so  respectable,  so 
well  inclined,  and  so  mnch  thought  of.  A  man  may  accustom  himself 
to  danger  till  he  does  not  even  notice  it,  and  a  soul  may  grow  used  to  its 
condition  till  it  sees  no  peril  in  impenitence  and  unbelief.  As  the 
blacksmith's  dog  will  lie  down  and  sleep  while  the  sparks  fly  about  him, 
so  will  a  gospel-hardened  sinner  sleep  on  under  warnings  and  pleadings^ 


CORDS  AND  CAUT-ROPES. 


67 


At  first  the  bearer  had  to  do  violence  to  his  conscience  to  escape  from 
the  force  of  truth,  bub  at  last  he  is  encased  in  steel,  and  no  arrow  of  tlie 
word  can  wound  him.  0  ye  that  are  at  ease  in  Zion,  I  beseech  you 
listen  to  my  admonition  and  fly  from  carnal  security.  0  Lord,  arouse 
them  from  their  slumbering  condition  ! 

This  is  a  word  of  warning.  I  have  not  the  time  to-night  to  go  into 
all  the  details.  I  wish  I  had.  Beware  of  the  eggs  of  the  cockatrice. 
Eemember  how  drops  wear  stones,  and  little  strokes  fell  great  oaks.  Do 
not  play  with  a  cobra,  even  if  it  be  but  a  foot  long.  Keep  from  the 
edge  of  the  precipice.  Fly  from  the  lion  ere  he  springs  upon  you.  Do 
not  forge  for  yourself  a  net  of  iron,  nor  become  the  builder  of  your 
own  prison-house.  May  the  Holy  Ghost  deliver  you.  May  you  touch 
the  cross,  and  find  in  it  the  power  which  will  loose  you  and  let  you  go. 

II.  But,  oh,  how  I  wish  that  every  person  here  who  has  not  yet 
found  liberty,  but  is  harnessed  to  his  sin,  could  escape  to-night,  for — and 
this  is  my  second  pomt — there  is  a  woe  about  remaining  harnessed 
TO  THE  CART  OF  SIN,  and  that  woe  is  expressed  in  our  text. 

//  has  been  hard  work  already  to  tug  at  sin's  load.  If  I  am  addressing 
any  here  that  have  fallen  into  great  sin,  I  know  that  you  have  fallen  into 
great  sorrow.  I  am  sure  you  have.  Much  of  history  is  happily  covered 
with  a  veil  so  that  its  secret  griefs  do  not  become  open  miseries,  else 
were  the  world  too  wretched  for  a  tender  heart  to  live  in  it.  Could  we 
lift  the  tops  of  the  houses,  could  we  exhibit  the  skeletons  hidden  in 
closets,'  could  Ave  take  away  the  curtains  from  human  breasts — what 
sorrows  we  should  see  ;  and  the  mass  of  those  sorrows — not  the  whole 
of  them,  but  the  mass — would  be  found  to  come  from  sin.  When  the 
young  man  turns  to  paths  of  unchastity  or  of  dishonesty,  what  grief  he 
makes  for  himself :  what  woe,  what  misery  !  His  bodily  disease,  his 
mental  anguish  we  have  no  heart  to  describe.  Ah  !  yes,  ''The  way  of 
transgressors  is  hard."  They  put  on  a  smile  ;  they  even  take  to  uproarious 
laughter,  but  a  worm  is  gnawing  at  their  hearts.  Alas,  poor  slaves ! 
They  make  a  noise  as  they  try  to  drown  their  feelings ;  but  as  the  crack- 
ling of  thorns  under  a  pot  such  is  the  mirth  of  the  wicked — hasty,  noisy, 
momentary  ;  gone,  and  nothing  but  ashes  left.  I  would  not  have  you 
proceed  in  the  path  of  sin  if  there  were  nothing  in  it  worse  than  what 
has  happened  to  you  already.  Surely  the  time  past  may  sufiice  for  folly: 
you  have  reaped  enough  of  the  fire-sheaves  without  going  on  with  the 
harvest.  I  would  as  a  brother  urge  you  to  escape  from  your  present 
bondage. 

But  remember,  if  you  remain  harnessed  to  this  car  of  sin,  the  weight 
increases.  You  are  like  a  horse  that  has  to  go  a  journey  and  pick  up 
parcels  at  every  quarter  of  a  mile :  you  are  increasing  the  heavy  luggage 
and  baggage  that  you  have  to  drag  behind  you.  A  man  starting  in 
life  is  somewhat  like  a  horse  with  but  a  slender  load  in  the  cart,  but 
as  he  goes  on  from  youth  to  manhood,  and  from  manhood  to  his  riper 
years,  he  has  been  loaded  up  with  more  sin ;  and  what  a  weight  there  is 
behind  him  now  !  Grinning  devils,  as  they  bring  the  heavy  packages 
and  heap  them  up  one  upon  another,  must  wonder  that  men  are  such 
fools  as  to  continue  in  the  harness  and  drag  on  the  dreadful  load  as  if  it 
were  fine  sport.  Alas,  that  men  should  sin  away  their  souls  so  lightly,  as  if 
€elf-destruction  were  some  merry  game  that  they  were  playing  at,  whereas 


68 


METROPOLITAN  TABERNACLE  PULPIT. 


it  is  a  heaping  up  unto  themselves  wrath  against  the  day  of  wrath,  and  the 
perdition  of  ungodly  men. 

Further,  I  want  you  to  notice  that  as  the  load  grows  heavier,  so 
the  road  becomes  worse,  the  ruts  are  deeper,  the  hills  are  steeper,  and 
the  sloughs  are  more  full  of  mire.  In  the  heyday  of  youth  man  finds 
beaded  babbles  about  the  brim  of  his  cup  of  sin,  the  wine  moveth 
itself  aright,  it  giveth  its  colour  in  the  cup  ;  but  as  he  grows  older  and 
drinks  deeper  he  comes  nearer  to  the  dregs,  and  those  dregs  are  as  gall 
and  wormwood.  An  old  man  with  his  bones  filled  with  the  sin  of  his 
youth  is  a  dreadful  sight  to  look  upon ;  he  is  a  curse  to  others,  and  a 
burden  to  himself.  A  man  who  has  fifty  years  of  sin  behind  him  is 
like  a  traveller  pursued  by  fifty  howling  wolves.  Do  you  hear  their 
deep  bay  as  they  pursue  the  wretch  ?  Do  you  see  their  eyes  glaring 
in  the  dark,  and  flaming  like  coals  of  fire  ?  Such  a  man  is  to  be  pitied 
indeed :  whither  shall  he  flee,  or  how  shall  he  face  his  pursuers  ?  He 
who  goes  on  carelessly  when  he  knows  that  such  a  fate  awaits  him  is  a 
fool,  and  deserves  small  pity  when  the  evil  day  comes.  0  you  that  are 
drawing  the  wagon  of  sin,  I  implore  you  stop  before  you  reach  tho 
boggy  ways  of  infirmity,  the  tremendous  swamps  of  old  age ! 

Remember,  friends,  if  any  of  you  are  still  harnessed  to  your  sins,  and 
have  been  vso  for  years,  the  day  will  come  when  the  load  will  crush 
the  horse.  It  is  a  dreadful  thing  when  the  sins  which  were  drawn  at 
last  drive  the  drawer  before  them.  In  the  town  where  1  was 
brought  up  there  is  a  very  steep  hill.  You  could  scarcely  get  out  of 
the  town  without  going  down  a  hill,  but  one  is  specially  precipitous,  and 
I  remember  once  hearing  a  cry  in  the  streets,  for  a  huge  wagon  had 
rolled  over  the  horses  that  were  going  down  the  hill  with  it.  The 
load  had  crushed  the  creatures  that  were  supposed  to  draw  it.  There 
comes  a  time  with  a  man  when  it  is  not  so  much  he  that  consumes  the 
drink  as  the  drink  that  consumes  him ;  he  is  drowned  in  his  cups, 
sucked  down  by  that  which  he  himself  sucked  in.  A  man  was 
voracious,  perhaps,  in  food,  and  at  last  his  gluttony  swallowed  him ;  at 
one  grim  morsel  he  went  down  the  throat  of  the  old  dragon  of 
selfish  greed.  Or  the  man  was  lustful,  and  at  last  his  vice  devoured 
him.  It  is  an  awful  thing  when  it  is  not  the  man  that  follows 
the  devil,  but  the  devil  that  drives  the  man  before  him  as  though 
he  were  his  laden  ass.  The  man's  worst  self,  that  had  been  kept  in  the 
rear  and  put  under  restraint,  at  last  gets  up  and  comes  to  the  front,  and 
the  better  self,  if  ever  he  had  such,  is  dragged  on  an  unwilling  captive 
^t  the  chariot  wheels  of  its  destroyer. 

I  am  sure  that  there  is  nobody  here  who  desires  to  be  eternally  a 
sinner :  let  him  then  beware,  for  each  hour  of  sin  brings  its  hardness 
and  its  difficulty  of  change.  Nobody  here  wants  to  get  into  such  a 
•condition  that  he  cannot  help  any  longer  sinning :  let  him  not  be  so  un- 
wise as  to  play  with  sin.  When  the  moral  brakes  are  taken  oflP,  and  the 
engine  is  on  the  down-grade,  and  must  run  on  at  a  perpetually  quicken- 
ing rate  for  ever,  then  is  the  soul  lost  indeed.  I  am  sure  there  is  not 
a  man  here  who  wants  to  commit  himself  to  an  eternity  of  hate  of 
God,  an  eternity  of  lust,  an  eternity  of  wickedness  and  consequent 
wretchedness.  Why  then  do  you  continue  to  harden  your  hearts  ?  If 
you  do  not  wish  to  rush  down  the  decline,  put  on  the  brake  to-night : 


CORDS  AND  CART-ROPES. 


69 


God  help  you  so  to  do ;  or,  to  come  back  to  the  text,  let  the  pack- 
threads be  broken,  and  the  cords  of  vanity  be  thrown  aside,  ere  yet 
the  cart-rope  shall  have  fastened  you  for  ever  to  the  Juggernaut  car  of 
your  sin  and  your  destruction. 

III.  Now  I  want  to  oflFer  some  encouragement  for  breaking 
LOOSE.  It  is  time  I  did.  I  do  not  wish  to  preach  a  sad  unhappy  ser- 
mon to-night ;  but  I  do  long  to  see  everybody  here  saved  from  sin.  My 
heart  cries  to  God  that  as  long  as  I  am  able  to  preach,  I  may  not  preach 
"  in  vain.  God  knows  I  have  never  shunned  to  speak  what  I  have 
thought,  and  to  speak  very  plainly  and  very  home  to  you.  I  never  come 
into  this  pulpit  with  the  notion  that  I  must  not  say  a  sharp  thing,  or 
somebody  will  be  offended,  and  I  must  not  deal  with  common  sins,  for 
somebody  will  say  that  I  am  coarse.  I  care  not  the  snap  of  a  finger  what 
you  choose  to  say  about  me,  if  you  will  but  forsake  sin  and  be  reconciled 
to  God  by  the  death  of  his  Son.  That  is  the  one  and  only  thing  my 
heart  craves,  and  for  that  end  I  have  given  earnest  warnings  at  this 
time.  I  may  not  much  longer  be  spared  to  speak  with  you,  and  there- 
fore I  am  the  more  earnest  to  impress  you  while  I  may.  Help  me,  O 
Spirit  of  God  I 

Now,  listen.  There  is  hope  for  every  harnessed  slave  of  Satan. 
There  is  hope  for  those  who  are  most  securely  bound.  "  Oh,"  you 
say,  I  am  afraid  that  I  have  got  into  the  cart-rope  stage  ;  for  I  seem 
bound  to  perish  in  my  sin,  I  cannot  break  loose  from  it."  Listen. 
Jesus  Christ  has  come  into  the  world  to  rescue  those  who  are 
bound  with  chains.  That  is  to  say,  God  himself  has  taken  upon 
himself  human  nature,  with  this  design— that  he  may  save  men  from 
their  sins.  That  blessed,  perfect  babe,  such  as  never  mother  before  had 
ever  seen, — that  virgin's  child — when  they  named  him,  it  was  said, 
"  Thou  shalt  call  his  name  Jesus,  for  he  shall  save  his  people  from  their 
sins."  He  has  come  to  this  world  in  our  nature  on  purpose  to  save  men 
from  their  sins.  He  can  cut  the  traces  which  bind  you  to  Satan's  chariot. 
He  can  take  you  out  of  the  shafts.  He  can  set  you  free  to-night. 
You  have  been  dragging  on  for  years,  and  you  think  there  is  no  chance 
for  you  ;  but  there  is  more  than  a  chance,  there  is  the  certainty  of 
salvation  if  you  trust  in  Jesus.  I  remember  reading  a  famous  writer's 
description  of  a  wretched  cab-horse  which  was  old  and  worn  out  and 
yet  kept  on  its  regular  round  of  toil.  They  never  took  him  out  of 
harness  for  fear  they  should  never  be  able  to  get  his  poor  old  carcase 
into  it  again.  He  had  been  in  the  shafts  for  so  many  years  that  they 
feared  if  they  took  him  out  of  them  he  would  fall  to  pieces,  and  so  they 
let  him  keep  where  he  was  accustomed  to  be.  Some  men  are  just  like 
that.  They  have  been  in  the  shafts  of  sin  so  many  years  that  they 
fancy  that  if  they  were  once  to  alter  they  would  drop  to  pieces.  But 
it  is  not  so,  old  friend.  We  are  persuaded  better  things  of  you,  and  \ 
things  that  accompany  salvation.  The  Lord  will  make  a  new  creature  ' 
of  you.  When  he  cuts  the  traces  and  brings  you  out  from  between  those 
shafts  which  have  so  long  held  you,  you  will  not  know  yourself.  When 
old  things  have  passed  away  you  will  be  a  wonder  unto  many.  Is  it  nob 
said  of  Augustine  that  after  his  conversion  he  was  met  by  a  fallen 
woman  who  had  known  him  in  his  sin,  and  he  passed  her  by  ?  She 
said,   Austin,  it  is  I and  he  turned  and  said,  "But  I  am  not  Austin. 


70 


METROPOLITAN  TABERNACLE  PULPIT. 


I  am  not  the  man  you  once  knew,  for  I  have  become  a  new  creature  in 
Christ  Jesus."  That  is  what  the  Lord  Jesus  Christ  can  do  for  you.  Do 
you  not  beUeve  it  ?  It  is  true,  whether  you  beheve  it  or  not.  Oh  that 
you  would  look  to  Jesus  and  begin  to  live  !  It  is  time  a  change  was 
made  ;  is  it  not  ?   Who  can  change  you  but  the  Lord  Jesus  ? 

Let  me  tell  you  another  thing  that  ought  to  cheer  you,  and  it  is  this. 
You  are  bound  with  the  cords  of  sin,  and  in  order  that  all  this  sin  of 
yours  might  effectually  be  put  away,  the  Lord  Jesus,  the  Son  of  the 
Highest^  was  himself  iound.  They  took  him  in  the  garden  of  Gethsemane, 
and  bound  his  hands,  and  led  him  off  to  Pilate  and  Herod.  They 
brought  him  bound  before  the  Eoman  governor.  He  was  bound  when 
they  scourged  him.  He  was  bound  when  they  brought  him  forth  bearing 
his  cross.  He  was  fastened  hand  and  foot  as  they  drove  in  the  nails, 
and  thus  fixed  him  with  rivets  of  iron  to  his  cross.  There  did  he  hang, 
fastened  to  the  cruel  tree,  for  sinners  such  as  you  are.  If  you  come 
and  trust  him  to-night  you  shall  find  that  for  you  he  endured  the 
wrath  of  God,  for  you  he  paid  the  penalty  of  death,  that  he  might  set 
you  free.  He  bore  it  that  you  should  not  bear  it :  he  died  for  you 
that  you  might  not  die.  His  substitution  shall  be  your  deliverance. 
Oh,  come,  all  bound  and  guilty  as  you  are,  and  look  to  his  dear  cross, 
and  trust  yourself  with  him;  and  you  shall  be  set  free. 

God  grant  that  it  may  be  done  at  this  very  moment. 

I  will  tell  thee  another  cheering  fact  to  help  thee  to  overcome  thy  sin, 
and  break  the  cart-ropes  that  now  bind  thee, — There  is  in  this  world  a 
mysterious  Being  whom  thou  Jcnowestnot,  but  whom  some  of  usknoia,  who 
is  able  to  work  thy  liberty.  There  dwells  upon  this  earth  a  mysterious 
Being,  whose  office  it  is  to  renew  the  fallen,  and  restore  the  wandering. 
We  cannot  see  him,  or  hear  him,  yet  he  dwells  in  some  of  us,  as  Lord  of 
our  nature.  His  chosen  residence  is  a  broken  heart  and  a  contrite  spirit. 
That  most  powerful  Being  is  God,  the  third  person  of  the  blessed 
Trinity,  the  Holy  Ghost,  who  was  given  at  Pentecost  and  who  has  never 
been  recalled,  but  remains  on  earth  to  bless  the  people  of  God.  He  is  here 
still ;  and  wherever  there  is  a  soul  that  would  be  free  from  sin  this  free 
Spirit  waits  to  help  him.  Wherever  there  is  a  spirit  that  loathes  its 
own  unholiness,  this  Holy  Spirit  waits  to  cleanse  him.  Wherever  there  is  a 
groaning  one  asking  to  be  made  pure,  this  pure  Spirit  is  ready  to  come 
and  dwell  in  him,  and  make  him  pure  as  God  is  pure.  0,  my  hearer, 
he  waits  to  bless  you  now :  he  is  blessing  you  while  I  speak.  I  feel  as 
if  his  divine  energy  went  forthwith  the  word  and  entered  into  your  soul 
as  you  are  listening.  I  trust  I  am  not  mistaken.  If  thou  believest  in 
Jesus  Christ,  the  Son  of  God,  believe  thou  also  in  the  power  of  the 
Holy  Spirit  to  make  thee  a  new  creature,  and  cleanse  thee,  and  deliver 
thee  from  every  fetter,  and  make  thee  the  Lord's  free  man. 

I  will  tell  thee  one  thing  more,  and  I  will  have  done.  Our  experience 
should  be  a  great  encouragemsnt  to  you.  I  have  tried  to  preach  to  you 
that  are  in  the  traces ;  poor  worn-out  cab-horses  to  the  devil,  post-horses 
of  Satan  that  seem  never  to  have  a  holiday,  dragging  your  cart  of  sin 
behind  you  through  the  slush  of  the  foul  city  of  Vanity.  The  mercy  is 
that  you  are  not  horses,  but  men  born  for  nobler  purposes.  You  may 
be  free,  for  some  of  us  are  free.  Oh,  what  a  load  I  had  behind  me  once : 
my  wagon  of  imbred  sin  was  a  huge  one  indeed.    Had  it  not  been  for 


CORDS  AND  CART-ROPES. 


71 


the  grace  of  God  I  should  have  perished  in  the  impossible  attempt  to 
move  it.  I  do  not  think  that  my  load  as  to  overt  sin  was  at  all  like 
that  which  some  of  you  are  dragging,  for  I  was  but  a  child,  and  had  not 
yet  plunged  into  the  follies  of  the  world  ;  but  then  I  had  a  dogged  will, 
a  high  spirit,  an  intense  activity,  and  a  daring  mind,  and  all  this  would 
have  driven  me  headlong  to  perdition  if  the  Spirit  of  God  had  not 
wrought  in  me  to  subdue  me  to  the  will  of  the  Lord.  I  felt  within  my 
spirit  the  boilings  up  of  that  secret  cauldron  of  corruption  which  is  in 
every  human  bosom  ;  and  I  felt  that  I  was  ruined  before  God,  and  that 
there  was  no  hope  for  me.  My  burden  of  inward  sin  at  fifteen  years  of 
age  was  such  that  I  knew  not  what  to  do.  We  have  seen  pictures  of  the 
Arabs  dragging  those  great  Nineveh  bulls  for  Mr.  Leyard,  hundreds  of 
them  tugging  away  ;  and  I  have  imagined  how  Pharaoh's  subjects,  the 
Egyptians,  must  have  sweated  and  smarted  when  they  had  to  drag  some 
of  the  immense  blocks  of  which  his  obelisks  were  composed, — thousands 
of  men  dragging  one  block  of  masonry;  and  I  seemed  to  have  just 
such  a  load  as  that  behind  me,  and  it  would  not  stir.  I  prayed,  and  it 
would  not  stir.  I  took  to  reading  my  Bible,  but  my  load  would  not 
stir.  It  seemed  stuck  in  the  mire,  and  no  struggling  would  move 
the  awful  weight.  Deep  ruts  the  wheels  were  in.  My  load  would 
not  be  moved,  and  I  did  not  know  what  to  do.  I  cried  to  God  in  my 
agony,  and  I  thought  I  must  die  if  I  did  not  get  delivered  from 
my  monstrous  cumber :  but  it  would  not  stir.  I  have  no  drag  behind 
me  now.  Glory  be  to  God,  I  am  not  bound  with  a  cart-rope  to  the  old 
wagon.  I  have  no  hamper  behind  me,  and  as  I  look  back  for  the  old 
ruts  where  the  cart  stopped  so  long  I  cannot  even  see  their  traces. 
The  enormous  weight  is  not  there !  It  is  clean  gone !  There  came 
One  by  who  wore  a  crown  of  thorns :  I  knew  him  by  the  marks  in 
his  hands  and  in  his  feet;  and  he  said,  "  Trust  me,  and  I  will  set  thee 
free."  I  trusted  him,  and  the  enormous  weight  behind  me  was  gone. 
It  disappeared.  As  I  was  told,  it  sank  into  his  sepulchre,  and  it  lies 
buried  there,  never  to  come  out  again.  My  cart-rope  snapped,  my 
cords  of  vanity  melted,  I  was  out  of  harness.  Then  I  said,  ^'The  snare 
is  broken,  and  my  soul  hath  escaped  as  a  bird  out  of  the  snare  of  the 
fowler.  I  will  tell  the  story  of  my  deliverance  as  long  as  I  live.''  I 
can  say  to-night, 

**  E'er  since  by  faith  I  saw  the  stream 
His  flowing  wounds  supply, 
Redeeming  love  has  been  my  theme. 
And  shall  be  tilll  die." 

Oh,  my  beloved  hearers,  believe  in  Christ  as  I  did.  The  gospel  comes 
to  each  sorrowing  sinner,  and  it  says, — ^Trust  the  Saviour  and  there  is 
joy  for  thee.  There  is  but  a  veil  of  gauze  between  thee  and  peace ; 
move  the  hand  of  faith,  and  that  veil  will  be  torn  to  pieces.  There  is 
but  a  step  between  thy  misery  and  music  and  dancing  and  a  life  of 
perpetual  delights  ;  take  that  step  out  of  self  and  into  Christ,  and  all 
is  changed  for  ever.  Ask  Jesus  to  break  thy  bonds,  and  with  a  touch 
of  his  pierced  hand,  he  will  make  thee  free  as  the  swallow  on  the  wing 
which  no  cage  can  hold.  Thou  shalt  see  him,  and  see  thy  sin  never 
again  for  ever. 


72 


METROPOLITAN  TABERNACLE  PULPIT. 


God  bless  thee,  and  break  the  cart-ropes,  and  remove  the  cords 
of  vanity,  for  Jesus'  sake.  Amen. 

Listen  now  !  the  Lord  bath  done  it ! 

For  he  loved  us  unto  death  ; 
It  is  finished  !    He  has  saved  us  ! 

Only  trust  to  what  he  saith. 
He  hath  done  it !    Come  and  bless  him, 

Spend  in  praise  your  ransomed  breath 
Evermore  and  evermore. 

**  Oh,  believe  the  Lord  hath  done  it ! 

Wherefore  linger?    Wherefore  doubt  ? 
All  the  cloud  of  black  transgression 

He  himself  hath  blotted  out. 
He  hath  done  it !    Come  and  bless  him, 
Swell  the  grand  thanksgiving  shout, 
Evermore  and  evermore." 


Portion  of  Scripture  read  before  Sermon — Isaiah  v. 


Hymns  from  "Our  Own  Hymn  Book"— 235,  587,  553. 


By  C.   H.  SPURGEON. 

THE  GOSPEL  FOR  THE  PEOPLE. 

Sixty  Short  Sermons,  with  a  Sketch  of  Mr.  Spurgeon's  Life,  and 
Fourteen  Portraits  and  Engravings,  with  Preface  by  Pastor  Thomas 
Spurgeon.    Cloth  Gilt,  5s. 

These  Short  Sermons  have  been  selected  from  the  Series  with  a  view  to 
their  being  used  in  Mission  Halls,  and  other  similar  places.  They 
are  about  half  the  length  of  the  ordinary  Sermons, 


FAG-SIMILE  PULPIT  NOTES, 
WITH  THE  SERMONS  PREACHED  FROM  THEM. 

By   C.    H.  SPURGEON. 

CLOTH   EXTRA,  2/6. 

This  Volume  contains  12  fac-simile  reproductions  of  Mr.  Spurgeon's 
written  notes  used  by  him  when  preaching.  With  two  Portraits  and 
view  of  interior  of  Tabernacle  with  Congregation. 

"This  is  the  yolume  to  which  widespread  attention  has  been  called  by  notices  in  the  religious  and 
aecular  newspapers,  and  many  of  our  readers  will  joyfully  welcome  its  publication.  .  .  .  The  pub- 
lication of  the  pulpit  notes,  with  the  sermons  preached  from  them,  will  not  only  furnish  interesting 
mementoes  of  the  beloved  preacher,  but  they  will  also  afford  information  ai  to  his  usual  method  of 
Mrmon  construction.'*— rAe  Sword  and  the  Trowel, 


THE  PERSONAL  PENTECOST  AND  THE  GLORIOUS  HOPE. 


Delivered  on  Lord's-day  Morning,  June  13th,  1886,  by 


**And  hope  maketh  not  ashamed;  because  the  love  of  God  is  shed  abroad  in  our 
hearts  by  the  Holy  Ghost  which  is  given  unto  us. '^—Romans  v.  5. 

Pentecost  is  repeated  in  the  heart  of  every  believer.  Let  me  give  you 
a  little  bit  of  hislorkal  analogy  to  illustrate  the  text.  The  Lord's 
disciples  were  made  to  sorrow  at  his  cross.  Sore  was  the  tribulation 
which  came  upon  them  as  they  thought  upon  his  death,  and  his  burial 
in  Joseph's  sepulchre.  But  after  a  little  patience  and  experience,  their 
hope  revived  ;  for  their  Lord  rose  from  the  dead,  and  they  beheld  him 
ascending  into  heaven.  Their  hopes  were  bright  concerning  their  Lord, 
who  had  gone  into  glory,  and  had  left  them  a  promise  to  come  again, 
and  to  make  them  partakers  of  his  victory.  After  that  hope  had  been 
begotten  in  them,  they  were  in  due  time  made  partakers  of  the  Holy 
Spirit,  whose  divine  influence  was  shed  abroad  upon  them,  so  that  they 
were  filled  with  his  power.  Then  were  they  made  bold.  They  were  not 
ashamed  of  their  hope,  but  proclaimed  it  by  the  preaching  of  Peter  and 
the  rest  of  them.  The  Holy  Spirit  had  visited  them,  and  therefore  they 
fearlessly  proclaimed  to  the  world  the  Lord  Jesus,  their  hope  of  glory. 

Truly,  history  repeats  itself.  The  history  of  our  Lord  is  the  fore- 
shadowing of  the  experience  of  all  his  people  ;  that  which  happeneth  to 
the  First-born  befnlleth  in  measure  all  the  brethren.  We  have  before 
us  in  our  text  an  admirable  example.  First  comes  our  tribulation,  our 
agony,  our  cross-bearing.  Out  of  our  patience  and  experience  there 
arises  in  due  season  a  blessed  hope  :  we  are  quickened  by  our  Lord's 
resurrection  life,  and  come  forth  from  our  sorrow :  he  raiseth  us  up  from 
the  grave  of  our  woe.  Then  comes  the  divine  visitation  of  the  Holy 
Ghost,  and  we  enjoy  our  Pentecost :  "  The  love  of  God  is  shed  abroad 
in  our  hearts  by  the  Holy  Ghost  which  is  given  unto  us."  I  trust  we 
know  what  this  means,  and  are  tiow  enjoying  it.  Consequent  upon 
that  visitation  our  hope  becomes  clear  and  assured,  and  we  are  led 
to  make  a  full  outspoken  testimony  concerning  our  hope,  and  that 
blessed  One  who  is  the  substance  of  it.  I  hope  that  many  of  us  have 
already  proved  that  we  are  not  ashamed,  and  that  others  of  you  will  yet 
do  so.    Our  God  has  visited  us  in  mercy,  and  endowed  us  with  the  Holy 


C.  H.  SPURGEON, 


AT  THE  METROPOLITAN  TABERNACLE,  NEWINGTON. 


No.  1,904. 


I 


814 


Metropolitan  tarerkaol*!  pulpit. 


Ghost,  who  is  his  choice  gift  to  his  children.  The  Holy  Spirit  dwellin(y 
in  lis  has  caused  us  to  know  and  feel  the  love  of  God,  and  now  we  cannot 
but  speak  and  tell  forth  to  others  of  what  the  Lord  has  made  known  to 
us.  Thus  on  a  small  scale  have  we  rehearsed  a  portion  of  early  church 
history  in  our  own  personal  story.  You  shall  jfind  that  not  only  in  this 
case,  i3ut  in  all  qases,  the  life  of  the  believer  is  in  miniature  the  life  of 
Christ.  He  who  originally  said,  "  Let  us  make  man  in  our  image  "  still 
in  the  new  creation  follows  the  model  of  Christ  in  the  new-making  of 
chosen  men. 

Now  let  me  give  you  a  little  passage  of  experimental  mystery.  You 
have  it  here  spread  before  you  in  a  little  map  of  the  inner  life : — Tribula- 
tion worketh  patience  ;  and  patience,  experience  ;  and  experience,  hope : 
and  hope  maketh  not  ashamed ;  because  the  love  of  God  is  shed  abroad 
in  our  hearts  by  the  Holy  Ghost  which  is  given  unto  us."  This  passage 
can  only  be  fully  understood  by  those  people  of  God  who  have  had  it 
written  in  capital  letters  on  their  own  hearts.  "Tribulation  worketh 
patience,"  says  the  apostle.  Naturally  it  is  not  so.  Tribulation  worketh 
impatience,  and  impatience  misses  the  fruit  of  experience,  and  sours 
into  hopelessness.  Ask  many  who  have  buried  a  dear  child,  or  have 
lost  their  wealth,  or  have  suffered  pain  of  body,  and  they  will  tell 
you  that  the  natural  result  of  affliction  is  to  produce  irritation  against 
providence,  rebellion  against  God,  questioning,  unbelief,  petulance,  and 
all  sorts  of  evils.  But  what  a  wonderful  alteration  takes  place  when 
the  heart  is  renewed  by  the  Holy  Spirit !  Then,  but  not  till  then,  tribu- 
lation worketh  patience.  He  that  is  never  troubled  cannot  exercise 
patience.  Angels  cannot  personally  exhibit  patience,  since  they 
are  not  capable  of  suffering.  It  is  necessary  to  the  possession  and 
exercise  of  patience  that  we  should  be  tried ;  and  a  great  degree  of 
patience  can  only  come  by  a  great  degree  of  trial.  Ye  have  heard  of  the 
patience  of  Job  :  did  he  learn  it  among  his  flocks,  or  with  his  camels,  or 
with  his  children  when  they  were  feasting  ?  Nay,  verily,  he  learned  it 
when  he  sat  among  the  ashes,  and  scraped  himself  with  a  potsherd,  and 
his  heart  was  heavy  because  of  the  death  of  his  children.  Patience  is 
a  pearl  which  is  only  found  in  the  deep  seas  of  affliction  ;  and  only  grace 
can  find  it  there,  bring  it  to  the  surface,  and  adorn  the  neck  of  faith 
therewith. 

It  comes  to  pass  that  this  patience  wwketh  in  us  experience  :  that  is 
to  say,  the  more  we  endure,  the  more  we  test  the  faithfulness  of  God, 
the  more  we  prove  his  love,  and  the  more  we  perceive  his  wisdom.  He 
that  hath  never  endured  may  believe  in  the  sustaining  power  of  grace, 
but  he  has  never  had  experience  of  it.  You  must  put  to  sea  to  know 
the  skill  of  the  divine  Pilot,  and  you  must  be  buffeted  with  tempest 
before  you  can  know  his  power  over  winds  and  waves.  How  can  we  see 
Jesus  in  his  full  power  unless  there  be  a  storm  for  him  to  turn  into  a 
calm  ?  Our  patience  works  in  us  an  experimental  acquaintance  with  the 
truth,  the  faithfulness,  the  love,  and  the  power  of  our  God.  We  bow  in 
patience,  and  then  we  rise  in  happy  experience  of  heavenly  support. 
What  better  wealth  can  a  man  have  than  to  be  rich  in  experience  ?  Ex- 
perience teaches.  This  is  the  real  High  School  for  God's  children.  I 
scarcely  think  we  learn  anything  thoroughly  without  tlie  rod  of  affliction. 
Certainly  we  know  best  that  which  has  been  a  matter  of  personal 


THE  PERSONAL  PENTECOST  AND  THE  GLORIOUS  HOPE.  315 

experience.  We  need  that  truth  should  be  burned  into  us  with  the  hot 
iron  of  affliction  before  we  know  it  effectually :  after  that  no  man  may 
trouble  us,  for  our  heart  bears  the  brand  of  the  Lord  Jesus.  Thus 
patience  worketh  experience. 

It  is  rather  singular  that  it  should  then  be  said,  "  and  •  experience 
works  hope/' — not  singular  in  the  sense  of  being  questionable,  for  there 
is  no  hope  so  bright  as  that  of  the  man  who  knows  by  experience  the 
faithfulness  and  love  of  God.  But  does  it  not  seem  singular  that  this 
heavy  tribulation,  this  grievous  affliction,  this  painful  chastisement 
should  nevertheless  bring  forth  for  us  this  bright  particular  light,  this 
morning  star  of  hope,  this  herald  of  the  everlasting  day  of  glory  ? 
Brethren,  how  wonderfully  doth  divine  alchemy  fetch  fine  gold  out  of 
metal  which  we  thought  to  be  worthless !  The  Lord  in  his  grace  spreads 
a  couch  for  his  own  upon  the  threshing-floor  of  tribulation,  and  there, 
like  Boaz,  we  take  our  rest.  He  sets  to  music  the  roar  of  the  water-floods 
of  trouble.  Out  of  the  foam  of  the  sea  of  sorrow  he  causeth  to  arise  the 
bright  spirit  of  "  hope  that  maketh  not  ashamed." 

This  passage  from  which  we  have  taken  our  text  is  a  choice  extract 
from  the  inner  life  of  a  spiritual  man  :  it  is  a  fragment  of  the  believer's 
riddle  ;  let  him  read  it  that  hath  understanding. 

Before  I  plunge  into  my  subject,  let  me  point  out  to  you  that  this  text 
is  none  other  than  the  house  of  God,  and  the  gate  of  heaven.  Behold  a 
temple  for  the  worship  of  the  Divine  Trinity  in  my  text.  Read  the 
fifth  and  sixth  verses  together  : — "  The  love  of  God  (the  Father)  is  shed 
abroad  in  our  hearts  by  the  Holy  Ghost  which  is  given  unto  us.  For 
when  we  were  yet  without  strength,  in  due  time  Christ  died  for  the  un- 
godly." Behold  the  blessed  Three  in  One  1  It  needs  the  Trinity  to 
make  a  Christian,  it  needs  the  Trinity  to  cheer  a  Christian,  it  needs  the 
Trinity  to  complete  a  Christian,  it  needs  the  Trinity  to  create  in  a  Chris- 
tian the  hope  of  glory.  I  always  like  these  passages  which  bring  us  so 
near  to  the  Trinity,  Let  us  pause  a  while  and  adore  :  Glory  be  unto 
the  Father,  and  to  the  Son,  and  to  the  Holy  Ghost ;  as  it  was  in  the 
beginning,  is  now,  and  ever  shall  be,  world  without  end  !  Amen."  It 
is  most  sweet  to  be  called  upon  to  ofier  special  worship  unto  the  one 
God  in  the  Trinity  of  his  divine  Persons,  and  to  feel  your  heart  readily 
inclined  thereto,  as  we  do  at  this  hour.  By  faith  we  bow  with  the 
hosts  of  the  redeemed  before  the  all-glorious  throne,  and  worship  him 
that  liveth  for  ever.  How  heartily  may  we  do  this  when  we  think  of  the 
unity  of  the  Sacred  Three  in  our  salvation !  We  have  divine  love  bestowed 
by  the  Father,  made  manifest  in  the  death  of  the  Son,  and  shed  abroad 
in  our  hearts  by  the  Holy  Spirit.  Oh,  to  feel  at  this  moment  communion 
with  the  Triune  God !  Let  us  bow  before  the  sacred  majesty  of  Jehovah, 
and  then  by  the  teaching  of  the  Holy  Spirit  let  us  enter  the  temple  of 
our  text. 

The  text  runneth  thus:  *^Hope  maketh  not  ashamed;  because  the 
love  of  God  is  shed  abroad  in  our  hearts  by  the  Holy  Ghost  which  is 
given  unto  us."  The  apostle  had  worked  up  the  subject  till  he  came  to 
the  hope  of  glory.  When  he  had  reached  that  height  he  could  not  help 
saying  somewhat  concerning  it.  Turning  away  from  his  main  sub- 
ject, as  is  often  his  custom,  he  makes  a  diversion,  and  gives  us  a  few 
glowing  sentences  upon  the  believer's  hope. 


316 


METROPOLITAN  TATJF.RNAOLF.  PULPIT. 


Our  firsfc  head  will  be  the  confidence  of  our  hope— the  hope  maketh  not 
ashamed ;  secondly,  the  reason  of  this  our  confidence,  which  I  hope  we 
ai*e  enjoying  to-day,  for  we  are  confident  about  our  hope  that  we  shall 
never  be  disappointed  in  it,  because  the  love  of  God  is  shed  abroad 
ill  our  hearts  by  the  Holy  Ghost  which  is  given  unto  us.  Thirdly, 
we  shall  have  a  word  or  two  to  say  upon  the  result  of  this  confidence  of 
hope,  since,  for  this  cause  we  bear  testimony  to  the  world,  and  declare 
that  we  are  not  ashamed  of  the  gospel  of  Christ. 

I.  First  then,  consider  the  confidence  of  our  hope.  We  are 
not  ashamed  of  our  hope.  Some  persons  have  no  hope,  or  only  one  of 
which  they  might  justly  be  ashamed.  Ask  many  who  deny  the  Scrip- 
tures what  is  their  hope  for  the  future.  I  shall  die  hke  a  dog,"  says 
one.  ^'  When  I  am  dead  there's  an  end  of  me."  If  I  had  such  a 
wretched  hope  as  that,  I  certainly  would  not  go  about  the  world  pro- 
claiming it.  I  should  not  think  of  gathering  a  large  congregation  like 
this,  and  saying  to  you,  Brethren,  rejoice  with  me,  for  we  are  all  to 
die  like  cats  and  dogs."  It  would  never  strike  me  as  being  a  matter  to 
be  gloried  in.  The  Agnostic  knows  nothing,  and  therefore  I  suppose  he 
hopes  nothing.  Here,  also,  I  do  not  see  much  to  stir  enthusiasm.  If  I 
had  no  more  hope  than  that,  I  should  be  ashamed.  The  Romanist's  best 
hope  when  he  dies  is  that  he  may  come  right  in  the  end,  but  that  mean- 
while he  will  have  to  undergo  the  purging  fires  of  purgatory.  I  do  not 
know  much  about  that  place,  for  I  cannot  find  mention  of  it  in  Holy 
Scripture  ;  but  those  who  know  it  well,  because  they  invented  it,  and 
keep  its  kejs,  describe  it  as  a  dreary  region,  to  which  even  great  bishops 
and  cardinals  must  go.  I  have  seen,  pei'sonally  seen,  invitations  to  the 
faithful  to  pray  for  the  repose  of  the  soul  of  a  late  eminent  cardinal ; 
and  if  such  be  the  lot  of  the  princes  of  the  church,  where  must  ordinary 
people  go  ?  There  is  no  great  excellence  in  this  hope.  I  do  not  think 
1  should  call  you  all  together  in  order  to  say  to  you,  "  Rejoice  with  me, 
for  when  we  die  we  shall  all  go  to  purgatory."  You  would  fail  to  see 
the  special  ground  of  rejoicing.  I  do  not  think  I  should  say  much 
about  it;  and  when  anybody  questioned  me  thereon,  I  should  endeavour 
to  evade  the  point,  and  declare  that  it  was  a  deep  mystery,  which  had 
better  be  left  to  the  clergy.  But  we  are  not  ashamed  of  our  hope,  we 
Christian  people,  who  believe  that  those  believers  who  are  absent  from 
the  body  are  present  with  the  Lord.  We  look  for  a  city  which  hath 
foundations,  whose  Builder  and  Maker  is  God.  We  are  not  ashamed  to 
hope  for  glory,  and  immortality,  and  eternal  life. 

IVe  are  not  ashamed  of  the  object  of  our  hope.  We  do  not  believe  in 
gross  carnal  delights  as  making  up  our  heaven.  We  do  not  believe  in 
a  Mahometan  paradise  of  sensual  delights,  or  we  might  very  well  be 
ashamed  of  our  hope.  Whatever  imagery  we  may  use,  we  intend  thereby 
pure,  holy,  spiritual,  and  refined  happiness,  such  as  the  False  Prophet 
would  not  have  regarded  as  a  sufficient  bait  for  his  followers.  Our  hope  i 
is  this  :  that  our  Lord  will  come  a  second  time,  and  all  his  holy  angels 
with  him ;  then  shall  the  righteous  shine  forth  as  the  sun  in  the 
kingdom  of  their  Father.  We  believe  that  if  we  fall  asleep  before  that 
time  we  shall  sleep  in  Jesus,  and  shall  be  blessed  with  him.  "  To  day 
shalt  thou  be  with  me  in  paradise,"  is  not  for  the  thief  only,  but  for  all 
of  us  who  have  trusted  our  souls  with  the  crucified  Saviour.   At  hia 


THE  PERSONAL  PENTECOST  AND  THE  GLORIOUS  HOPE.  317 

comin^^  we  expect  a  glorious  resurrection.  When  he  shall  descend  from 
heaven  with  a  shout,  with  the  trump  of  the  archangel,  and  the  voice  of 
God,  then  shall  our  souls  be  restored  to  our  bodies,  and  our  complete 
manhood  shall  live  with  Christ.  We  believe,  and  are  sure,  that 
from  that  day  we  shall  be  for  ever  with  him.  He  will  give  us  to  be 
partakers  of  his  throne,  and  of  his  crown,  and  of  his  heaven  ;  and 
that  for  ever  and  ever.  The  more  we  talk  about  the  promised 
bliss,  the  more  we  feel  that  we  could  not  be  ashamed  of  the  hope  of 
glory.  The  ultimate  reward  of  faith,  the  ultimate  reward  of  a  life  of 
rigliteousness,  is.  such  that  we  joy  and  rejoice  in  prospect  of  it.  Our 
glorious  hope  contains  within  it  purity  and  perfection  :  freedom  from 
all  sin,  and  the  possession  of  every  virtue.  Oar  hope  is,  that  we  shall 
be  like  our  perfect  Lord,  and  shall  be  with  Jesus  where  he  is,  that  we 
may  behold  his  glory.  Our  hope  is  fulfilled  in  that  promise,  Because 
I  live  ye  shall  live  also."  We  shall  not  merely  exist,  but  live,  which  is 
another  and  a  higher  matter.  Our  life  shall  be  the  life  of  God  in  our 
spirits  for  ever  and  ever.  We  are  not  ashamed  of  this  hope :  but  we 
press  forward  to  the  attaining  of  it. 

Furthermore,  tve  are  not  ashamed  of  the  ground  of  our  hope.  Our 
hope  rests  upon  the  solemn  promises  of  God,  which  he  hath  made  to  us 
by  his  prophets  and  apostles,  and  confirmed  in  the  person  and  work  of 
his  dear  Son.  Inasmuch  as  Jesas  Christ  died  and  rose  from  the  dead, 
we  that  are  one  with  him  by  faith  are  sure  that  we  shall  rise  again  from 
the  dead,  and  live  with  him.  The  fact  of  Christ's  resurrection  is  the 
assurance  of  our  resurrection,  and  his  entrance  into  glory  is  the  pledge* 
of  our  glorification,  because  we  are  made  one  with  him  by  the  purpose 
and  grace  of  God.  As  we  fell  in  Adam  by  virtue  of  our  being  in  him, 
so  we  rise  and  reign  with  Jesus  because  we  are  in  him.  God  is  not  the 
God  of  the  dead,  but  of  the  living  ;  yet  is  he  the  God  of  Abraham,  of 
Isaac,  and  of  Jacob,  and  therefore  these  men  are  yet  alive.  Even  thus  do 
we  believe  concerning  all  who  die  in  the  faith  that  they  have  not  ceased 
to  be,  but  they  all  live  unto  him.  Our  hope  is  founded,  not  upon 
reasoning,  which,  possibly,  may  dimly  prove  the  immortality  of  the 
soul  and  the  future  reward  of  the  righteous;  but  upon  Revelation, 
which  states  it  clearly  and  plainly,  and  leaves  no  room  for  question.  If 
this  Book  be  a  lie,  our  hope  must  be  giveu  up ;  but  inasmuch  as  we  have 
not  followed  cunningly  devised  fables,  but  have  received  the  testimony 
of  faithful  eye-witnesses  of  our  Lord's  resurrection  and  ascension,  we 
believe  the  holy  record,  and  are  not  ashamed  of  our  hope.  What  God 
hath  promised  is  sure,  and  what  God  hath  done  fully  confirms  the  same, 
and  therefore  we  have  no  fear. 

And,  brethren,  ive  are  not  ashamed  of  our  personal  appro i^riation  of 
this  hope.  Somebody  may  sneeringly  say  to  us,  "  You  expect  to  be  in 
glory,  do  you  ?  "  Yes,  we  do,  and  we  are  not  ashamed  to  own  the  soft 
impeachment;  for  our  confidence  is  well  grounded.  Our  expectation  is 
not  based  upon  any  proud  claim  of  personal  deservings,  but  upon  the 
promise  of  a  faithful  God.  He  hath  said,  "  He  that  believeth  in  him 
bath  everlasting  life."  We  do  believe  in  him,  and  therefore  we  know 
that  we  have  eternal  life.  He  has  declared  in  his  Word  that,  "  whom 
he  justified,  them  he  also  glorified";  and  we  are  justified  by  faith,  there- 
fore we  shall  be  glorified.    Our  hope  is  not  based  on  mere  feeling,  but  oit 


818 


METROPOLITAN  TABERNACTiE  PULPIT. 


the  facfc  that  God  hath  promised  everlasting  Hfe  to  them  that  beh'eve  in 
his  Son  Jesus.  We  have  heard  our  Lord  pray,  *^  Father,  I  will  that 
they  also,  whom  thou  hast  given  me,  be  with  me  where  I  am ;  that  they 
may  behold  my  glory."  We  believe  that  the  Father  gave  us  to  Jesus 
because  we  have  been  led  to  put  our  trust  in  him,  and  faith  is  the  sure 
sign  and  token  of  divine  election  :  therefore,  being  Christ's,  we  expect 
to  be  with  him  where  he  is.  Reading  in  the  Word  of  the  Lord  the 
word,  that  whosoever  believeth  in  him  should  not  perish,  but  have 
everlasting  life/'  we  hold  on  to  that  promise,  and  know  that  we  have 
everlasting  life.  This  seems  to  us  to  be  strictly  logical  argument  : 
unless  it  be  a  mistake,  and  God  hath  not  said  that  the  believer  shall  live 
for  ever,  then  we  are  under  no  delusion  in  expecting  so  to  live.  Gdd's 
Word  is  the  surest  thing  that  can  be,  and  we  are  not  ashamed  to  h»ld 
on  to  any  claim  which  truthfully  arises  out  of  it.  We  dare  believe  that 
God  will  keep  his  word  to  us  and  to  all  other  believers. 

Brethren,  we  are  not  ashamed  as  to  the  absolute  certainty  that  our  hope 
tvill  be  realized.  We  believe  that  if  indeed  we  are  justified  by  faith,  and 
have  peace  with  God,  we  have  a  hope  of  glory  which  will  not  fail  us  in 
the  end,  nor  on  the  way  to  the  end.  We  do  not  expect  to  be  deserted, 
and  to  be  left  to  fall  from  grace,  for  He  hath  said,  I  will  never  leave 
thee  nor  forsake  thee."  We  do  not  expect  to  be  left  to  ourselves,  which 
would  mean  our  sure  and  certain  ruin ;  but  we  do  exp^^ct  that  he  that 
hath  begun  a  good  work  in  us  will  perfect  it  unto  the  day  of  Christ : 
we  are  certain  that  he  that  hath  wrought  this  hope  in  us  will  justify 
that  hope  by  fulfilling  it  in  due  time.  He  will  preserve  us  through 
long  life  if  we  are  to  live  long  ;  will  maintain  a  living  hope  in  us  when 
we  come  to  die ;  and  will  remember  even  our  dust  and  ashes  when  these 
are  hidden  in  the  tomb.  "Who  shall  separate  us  from  the  love  of 
God  which  is  in  Christ  Jesus  our  Lord?"  It  is  written,  '^He  that 
believeth  and  is  baptized  shall  be  saved."  And  so  it  shall  be.  He  shall 
not  perish  from  the  way,  nor  in  the  way.  Hath  he  not  said,  "I  will  put 
my  fear  in  their  hearts,  that  they  shall  not  depart  from  me"?  He 
keepeth  the  feet  of  his  saints.  give  unto  my  sheep,"  saith  he, 

"eternal  life  ;  and  they  shall  never  perish,  neither  shall  any  man  pluck 
them  out  of  my  hand."  Never  shall  we  be  deceived  in  our  trust  in  Jesus. 
No  man  shall  say,  "  I  trusted  the  Lord  Christ  to  keep  me,  and  he  has 
not  kept  me ;  I  rested  in  Jesus  to  preserve  me,  in  spiritual  life,  and  he 
has  not  preserved  me."    Never.    We  shall  not  be  ashamed  of  our  hope. 

II.  As  1  have  introduced  to  you  that  confidence  which  makes  believers 
— especially  tried  and  experienced  believers — full  of  hope  which  maketh 
not  ashamed,  my  second  object  is  to  dwell  upon  the  reason  of  this 
CONFIDENCE.  AVhy  is  it  that  men  who  possess  the  good  hope  are  so  far 
from  being  ashamed  of  it  that  they  rejoice  in  it? 

My  answer,  is  first,  because  that  hope  has  for  one  of  its  main  supports 
the  love  of  God.  I  expect  one  day  to  sit  among  the  angels,  and  to  behold 
the  face  of  my  Best-beloved  ;  but  I  do  not  expect  this  because  of 
anything  in  me,  or  anything  which  may  ever  be  done  by  me,  but  simply 
because  of  the  infinite  love  of  God.  I  trust  not  to  my  love  of  God,  but 
to  God's  love  to  me.  We  trust  him  because  he  loves  us.  We  are  sure 
that  he  will  fulfil  our  hope  because  he  is  too  loving  to  fail  us.  It  is 
from  the  love  of  God  that  all  our  hopes  begin,  and  it  is  upon  the  love  of 


THE  PERSONAL  PENTECOST  AND  THE  GLOBTOTJS  HOPE.  319 

God  that  all  our  hopes  depend.  If  it  were  not  for  the  Father's  love,  there 
had  never  been  a  covenant  of  grace;  if  it  were  not  for  his  infinite  love,  no 
atoning  sacrifice  had  been  provided ;  if  it  were  not  for  his  active  love,  no 
Holy  Spirit  would  have  quickened  and  renewed  us  ;  if  it  were  not  for 
his  unchanging  love,  all  that  is  good  in  us  would  soon  pass  away  ;  if  it 
were  not  for  love  almighty,  love  immutable,  love  unbounded,  we  should 
never  hope  to  see  the  face  of  the  King  in  his  beauty  in  the  land  that  is 
very  far  oflP.  He  loveth  us,  and  therefore  he  leadeth  us,  and  feedeth  us, 
and  keepeth  us  evermore.  Do  not  your  hearts  confess  this  ?  If  that 
love  could  be  suspended  for  a  moment,  if  its  outgoings  were  for  an 
instant  to  cease,  where  would  you  be  ?  We  fall  back  upon  the  love  of 
God  as  the  final  reason  of  our  hope  in  him. 

Observe,  dear  brethren,  the  actual  cause  of  our  confidence  is  that  the 
love  of  God  has  teen  shed  abroad  in  our  hearts  by  the  Holy  Ghost, 
Let  me  try  and  explain  what  this  means.  The  Holy  Spirit  is  in 
the  heart  of  every  believer,  and  he  is  occupied  in  many  gracious  acts. 
Amongst  other  things  he  sheds  abroad  the  love  of  God  in  the  heart 
wherein  he  resides.  The  figure  is  taken  from  a  box  of  precious  perfume 
being  poured  out  in  a  chamber.  There  lies  the  slumbering  scent 
within  the  alabaster  box  :  it  is  a  very  choice  thing,  but  no  one  has 
yet  perceived  its  odour.  The  love  of  God  brought  within  the  soul  is 
that  rare  fragrance  ;  but  till  it  is  shed  abroad  it  is  not  enjoyed.  Now 
the  Holy  Spirit  takes  that  box  and  opens  it,  and  the  sweet  savour  of 
divine  love  streams  forth,  and  fills  all  the  capacity  of  the  believer.  This 
love  penetrates,  and  permeates,  enters,  and  occupies  the  entire  being. 
A  delightful  perfume  streams  through  the  entire  room  when  the  otto  of 
roses  is  poured  out  ;  and  even  so  when  the  love  of  God  is  thought  upon 
by  the  devout  heart,  and  the  Holy  Spirit  helps  its  meditations,  the 
theme  fills  the  mind,  the  memory,  the  imagination,  the  reason,  and  the 
affections.  It  is  an  engrossing  subject,  and  is  not  to  be  confined  to  any 
one  faculty  any  more  than  you  could  keep  the  aroma  of  spices  within  a 
certain  narrow  space. 

Moreover,  as  perfume  gives  delight  to  the  nostril,  so  the  love  of  God, 
when  shed  abroad  in  the  power  of  the  Holy  Spirit,  imparts  a  singular 
sweetness  to  our  emotions.  All  the  garments  of  the  Lord  of  love  smell 
of  myrrh,  and  aloes,  and  cassia.  W[iere  can  such  sweetness  be  as  in 
the  love  of  God  ?  That  the  eternal  and  the  infinite  One  should  really 
love  men,  and  love  them  at  such  a  rate  as  he  has  done,  is  a  truth  at 
once  surprising  and  gladsome.  It  is  a  root  from  which  springs  the  lily 
of  perfect  joy.  This  is  an  ivory  palace  wherein  every  dweller  is  made 
glad.  You  may  meditate  upon  that  love  till  you  are  ravished,  and 
carried  away  by  it,  and  your  soul,  or  ever  you  are  aware,  becomes  like 
the  chariots  of  Amminadib. 

Yet  again,  wherever  perfume  comes,  it  not  only  spreads  itself  abroad, 
and  gives  delight  to  all  who  are  in  the  place,  but  it  abides  there.  Take 
the  ointment  away  if  you  will,  but  the  sweet  odour  remains  for  many  an 
hour  in  the  room  which  was  once  filled  with  it.  Some  scent  appears 
bo  abide  for  ever.  You  went  to  your  drawer  the  other  day,  and 
there  was  a  delicious  flavour  of  lavender  ;  yet  there  had  been  no  lavender 
there  since  last  summer  :  fragrance  lingers.  A  few  drops  of  the  true 
otto  will  perfume  a  wide  space,  and  remain  long  after  the  vase  from 


320 


METROPOLITAN  TABERNACLE  PULPIT. 


which  it  was  poured  has  been  taken  away.  The  love  of  God  when  it 
comes  into  the  heart,  and  is  shed  abroad  by  the  Holy  Ghost,  who  is  the 
great  Master  of  the  art  of  diffusing  love,  abides  in  the  heart  world 
vvif-hout  end.  All  things  else  may  cease,  but  love  abides.  For  a  moment 
we  may  seem  to  forget  the  love  of  God  amidst  the  business  of  the  world; 
but  no  sooner  is  the  pressure  removed  than  we  return  unto  our  rest. 
Tlie  sweet  perfume  of  divine  love  overcomes  the  rankness  of  the  odour 
of  sin,  and  never  quits  the  heart  that  has  once  known  its  exceeding 
deliciousness.  If  I  change  the  figure,  I  may  say  that  the  love  of  God  is 
shed  abroad  in  the  heart  by  the  Holy  Ghost  like  one  of  yonder  rain 
clouds,  black  with  exceeding  blessing,  which  pours  forth  a  shower  of 
silver  drops  innumerable,  fertilizing  every  place  whereon  it  falls,  making 
the  drooping  herbs  to  lift  up  their  heads  and  rejoice  in  the  heaven-sent 
revival.  After  a  while,  from  that  spot  where  fell  the  rain,  there  rises  a 
gentle  steam,  which  ascends  to  heaven  and  forms  fresh  clouds  :  thus  is 
the  love  of  God  poured  upon  our  heart,  and  shed  abroad  in  our  nature 
till  our  spirit  drinks  it  in,  and  its  new  life  is  made  to  put  forth  its 
flowers  of  joy  and  fruits  of  holiness,  and  by-and-by  grateful  praise 
ascends  like  the  incense  which  in  the  temple  smoked  upon  Jehovah's 
altar.  Love  is  shed  abroad  in  us,  and  it  works  upon  our  heart  to  love 
in  return. 

To  leave  the  figures  :  the  shedding  abroad  of  the  love  of  God  in  the 
heart  by  the  Holy  Ghost  means  this — he  imparts  to  us  an  intense  appre- 
ciation and  sense  of  that  love.  We  have  heard  of  it,  believed  in  it,  and 
meditated  upon  it,  and  at  last  we  are  overpowered  by  its  greatness  * 
"  God  so  loved  the  world,  that  he  gave  his  only  begotten  Son."  We 
cannot  measure  such  love.  We  become  affected  by  it ;  we  are  filled 
with  wonder  and  admiration.  Its  greatness,  its  singularity,  its  speci- 
ality, its  infinity — all  these  amaze  us.  It  is  shed  abroad  in  our  hearts. 
Then  there  comes  an  appropriation  of  it.  We  cry,  "  He  loved  me,  and 
gave  himself  for  me^  We  begin  to  feel  that  God's  love  was  not  only 
love  to  men  in  general,  but  love  to  ourselves  in  particular,  and  we  are 
now  fairly  carried  off  our  feet.  In  a  belief  of  this  special  love  to  us  we 
are  ready  to  dance  for  joy.  Faith  perceives  that  it  is  even  so,  and  then 
we  praise  the  Lord  upon  the  high-sounding  cymbals.  Then  follows,  as 
a  matter  of  course,  that  return  of  love  which  the  human  heart  must 
feel :  we  love  him  because  he  first  loved  us.  We  did  doubt  his  love 
once  ;  we  cannot  doubt  it  now.  If  we  were  asked  three  times,  "  Lovesfc 
thou  me  ?  "  we  should  answer  hum!)ly,  but  most  emphatically,  Lord, 
thou  knowest  all  things,  thou  knowest  that  I  love  thee.  I  could  nob 
live  without  loving  thee.  I  would  rather  a  thousand  times  that  I  had 
never  been  born  than  be  without  love  to  thee  ;  and  though  I  do  not 
love  thee  as  I  ought,  and  my  heart  craves  after  a  far  greater  love,  yet  I 
do  love  thee  in  deed  and  in  truth.  Thou  knowest  that  I  do  ;  and  I 
should  be  false  to  my  own  consciousness  if  I  denied  it."  This  is  to 
have  the  love  of  God  shed  abroad  in  the  heart  by  the  Holy  Ghost  which 
is  given  tons  :  to  know  it,  enjoy  it,  appropriate  it,  rejoice  in  it,  and  come 
under  its  divine  influence.  May  this  bundle  of  myrrh  never  be  removed 
from  the  chamber  of  my  soul ! 

But  I  want  you  to  notice  the  special  sweetness  ivliich  struck  our  apostle 
as  being  so  amazingly  noteworthy.     He  goes  on  to  tell  us  what  most 


THE  PERSONAL  PENTECOST  AND  THE  GLORIOUS  HOPE. 


321 


affected  him.  He  says  ^'AVhen  we  were  yet  without  strength,  in  dne 
time  Christ  died  for  the  ungodly."  That  is  the  first  point  to  be  dwelt 
upon  :  that  God  should  give  his  Son  to  die/(9r  the  iwgodly.  That  God 
should  love  those  who  love  him,  that  God  should  love  his  renowned 
people  who  arc  striving  after  hoHness,  is  indeed  delightful  ;  but  the  most 
overpowering  thought  of  all  is  that  he  loved  us  when  there  was  nothing 
o'ood  in  us  whatever.  He  loved  us  from  before  the  foundation  of  the 
world  :  regarding  us  as  being  fallen  and  lost,  his  love  resolved  to  send 
his  Son  to  die  for  us.  Jesus  came  not  because  we  were  good,  but  because 
we  were  evil ;  he  gave  himself  not  for  our  righteousness,  but  for  our  sins. 
The  moving  cause  of  love  in  God  was  not  excellence  in  the  creature  then 
existing  or  foreseen  to  exist,  but  simply  the  good  pleasure  of  the  God  of 
love.  Love  was  born  of  God  himself.  It  was  so  great  in  the  heart  of 
God  that 

He  saw  us  ruined  in  the  fall. 
Yet  loved  us  notwithstandinjr  all.'' 

He  loved  us  when  we  hated  him  ;  he  loved  us  when  we  opposed  him, 
when  we  cursed  him,  when  we  persecuted  his  people,  and  blasphemed  his 
ways.  Marvellous  fact !  Oh,  that  the  Holy  Ghost  would  bring  home 
that  truth  to  our  hearts,  and  make  us  feel  its  energy  !  I  cannot  put  the 
thought  fitly  before  you,  much  less  shed  it  abroad  within  you,  but  the 
Holy  Ghost  can  do  it,  and  then  how  charmed  you  will  be,  how  humbled 
and  yet  how  full  of  praise  to  the  Most  High  God  ! 

The  apostle  is  not  content  with  bringing  that  point  before  us  ;  he 
would  not  have  us  forget  that  Christ  died  for  us.  Brethren,  that  Christ 
should  love  us  in  heaven  was  a  great  thing ;  that  he  should  then  come 
down  to  earth  and  be  born  in  Bethlehem  was  a  greater  thing.  That  he 
should  live  a  life  of  obedience  for  our  sakes  was  a  wonderful  thing  ;  but 
that  he  should  die,  this  is  the  climax  of  love's  sacrifice:  the  summit 
of  the  Alp  of  love.  Some  sights  in  the  world  astonish  us  once  or  twice, 
and  then  grow  commonplace ;  but  the  cross  of  Christ  grows  upon  us : 
the  more  we  know  of  it  the  more  it  surpasses  knowledge.  To  a  saint 
who  has  been  saved  two  thousand  years,  the  sacrifice  of  Calvary  is  even 
more  a  marvel  than  when  first  he  saw  it.  That  God  himself  should 
take  our  nature,  and  that  in  that  nature  he  should  die  a  death 
like  that  of  a  felon  upon  a  gibbet  to  save  us  who  were  his  enemies, 
is  a  thing  which  could  not  be  believed  if  it  had  been  told  us  on 
less  authority  than  the  divine.  It  is  altogether  miraculous  ;  and  if 
you  let  it  take  possession  of  your  soul  until  it  is  shed  abroad  in  your 
heart  by  the  Holy  Ghost,  you  will  feel  that  there  is  nothing  worth 
knowing,  believing,  or  admiring  when  compared  with  this.  Nothing  can 
ever  rival  in  interest  the  cross  of  Christ.  Let  us  study  what  books  we 
may,  the  knowledge  of  a  crucified  Saviour  will  still  remain  the  sublimest 
of  all  the  sciences. 

Furthermore,  the  apostle  then  goes  on  to  say  that  the  Lord  must  ever 
love  us  now  that  we  are  reconciled.  He  puts  it  thus — If  God  loved  us 
when  we  were  enemies,  he  will  surely  continue  to  love  us  now  that  we 
are  friends.  If  Jesus  died  for  us  when  we  were  rebels,  he  will  refuse 
us  nothing  now  that  he  has  reconciled  us.  If  he  reconciled  us  by  his 
death,  surely  he  can  and  will  save  us  by  his  life.  If  he  died  to  reconcile 
enemies,  surely  he  will  preserve  the  reconciled.    Do  you  see  the  whole 


322 


METROPOLITAN  TABERNACLE  PULPIT. 


ars^nment  ?  It  is  very  full  of  reasons  for  the  upholding  of  our  hope  of 
glory,  and  causing  us  not  to  be  ashamed  of  it.  When  the  great  God 
makes  us  feel  the  exceeding  greatness  of  his  love,  we  banish  all  doubt 
and  dread.  We  infer  from  the  character  of  his  love  as  seen  in  the  past 
that  he  cannot  possibly  cast  us  away  in  the  future.  What,  die  for  us, 
and  then  leave  us  !  What,  pour  out  his  heart's  blood  for  our  redemp- 
tion, and  yet  permit  us  to  Ibe  lost  I  Will  he  manifest  himself  to  us  as 
he  doth  not  to  the  world,  robed  in  the  crimson  of  his  own  atonement 
through  death,  and  then  will  he  after  all  say  to  us,  "Depart,  ye 
cursed  "  ?  Impossible  !  He  changes  not.  Our  hope  has  for  the  key- 
stone of  its  arch  the  unchanging  love  of  Jesus  Christ,  the  same  yester- 
day, and  to-day,  and  for  ever.  The  Holy  Ghost  has  so  shed  abroad  the  love 
of  God  in  Christ  Jesus  in  our  hearts  that  we  feel  quite  sure  that  none 
can  separate  us  from  it,  and  so  long  as  we  are  not  divided  from  it  our 
hope  of  glory  is  sure  as  the  throne  of  the  Eternal. 

Once  more :  the  apostle  reminds  us  in  the  eleventh  verse  that we  have 
now  received  the  atonements  We  already  feel  that  we  are  at  one  with 
God.  Through  the  sacrifice  of  the  Lord  Jesus  we  are  at  peace  with 
God.  We  love  him  ;  our  quarrel  with  him  is  ended  :  we  delight  in  him, 
we  long  to  glorify  him.  Now  this  delightful  sense  of  reconciliation  is  a 
satisfactory  assurance  of  grace  and  glory.  The  hope  of  glory  burns 
in  the  golden  lamp  of  a  heart  reconciled  to  God  by  Jesus  Christ.  In- 
asmuch as  we  are  now  in  perfect  accord  with  God,  longing  only  to  be 
and  to  do  just  what  he  would  have  us  to  be  and  to  do,  we  have  the 
beginnings  of  heaven  within  us,  the  dawn  of  the  perfect  day.  Grace  is 
glory  in  the  bud.  Agreement  with  God  is  the  seed-corn  of  perfect  holi- 
ness and  perfect  happiness.  If  we  are  under  the  dominion  of  holiness; 
if  there  is  no  wish  in  our  soul  but  what  we  would  unwish  if  we  knew  it 
to  be  contrary  to  the  mind  of  our  holy  Lord,  then  are  we  assured  that  he 
has  accepted  us,  and  that  we  have  his  life  in  us,  and  shall  finally  come 
to  his  glory.  He  that  has  brought  his  enemies  to  be  his  hearty  friends 
will  not  permit  this  gracious  work  to  be  undone,  or  his  holy  purpose  to 
fail.  In  our  present  delight  in  God  we  have  the  earnest  of  our  endless 
joy  in  him.    Therefore  we  are  not  ashamed  of  our  hope. 

One  word  more  on  this  point  :  note  well  that  the  apostle  not  only 
mentions  the  love  of  God  and  its  being  shed  abroad  in  our  hearts,  but 
he  mentions  the  divine  Person  ly  ivhom  this  has  been  done.  The 
shedding  abroad  of  God's  love  in  the  heart  has  been  wrought  by  the 
Holy  Ghost  who  has  been  given  to  us.  Only  by  the  Holy  Ghost  could 
this  have  been  done.  Would  you  ever  have  been  charmed  with  the  love 
of  God  through  the  influence  of  the  devil  ?  Would  you  ever  have  been 
overpowered  and  filled  with  excessive  joy  in  the  love  of  God  through  the 
power  of  your  own  fallen  human  nature  ?  Judge  ye !  They  that  hate 
felt  the  love  of  God  shed  abroad  in  their  heart  can  say  witliout  a  doubt, 
"This  is  the  finger  of  God  ;  the  Holy  Ghost  has  wrought  this  in  me." 
Nothing  short  of  the  Holy  Spirit  can  effect  it.  Thank  God,"  saith 
one,  I  sat  under  an  earnest  ministry !  "  So  you  might,  and  yet 
have  never  felt  the  love  of  God  within  your  heart.  We  can  shed  that 
love  abroad  by  preaching,  but  we  cannot  shed  it  abroad  in  the  heart. 
A  higher  influence  than  that  of  human  oratory  must  deal  with  the 
inner  nature.    Perhaps  you  were  alone  in  your  chamber,  or  walking  by 


THE  PERSONAL  PENTECOST  AND  THE  GLORIOTTS  HOPE.  823 

the  roadside,  when  the  sweet  savour  of  love  stole  into  your  soul. 
Oh,  the  love  of  God !  The  amazing,  immeasurable,  incomprehen- 
sible love  of  the  Father  !  Oh,  to  feel  this  till  our  very  souls  are  inflamed 
with  it,  and  our  unloving  nature  is  all  on  fire  with  love  to  the 
great  Lover  of  the  souls  of  men  !  Who  can  do  this  but  the  Holy 
Ghost  ?  And  how  come  we  to  have  the  Holy  Ghost  but  by  the  free 
gift  of  God,  whose  gifts  and  calling  are  without  repentance  "  ?  God 
does  not  give  and  take  ;  but  his  gifts  are  ours  for  ever.  If  the  Holy 
Ghost  has  been  given  to  you,  is  he  not  the  pledge  of  God's  love  ?  Does 
not  the  New  Testament  describe  him  as  the  earnest  of  the  inheritance  ? 
Is  not  an  earnest  the  security  for  all  the  rest  ?  Does  the  Holy  Ghost 
set  his  seal  to  a  document,  which,  after  all,  is  so  faulty  that  it  will  not 
effect  its  purpose  ?  Never.  If  the  Holy  Ghost  dwells  in  you,  he  is  the 
guarantee  of  everlasting  joy.  Where  grace  is  given  by  his  divine 
indwelling,  glory  must  follow  it.  The  Holy  Ghost,  when  he  comes  into 
the  soul,  comes  that  there  he  may  take  up  his  dwelling-place  ;  and  there 
he  will  abide  till  we  shall  be  caught  up  to  the  higher  realms,  to  behold 
our  Lord's  face  for  ever. 

III.  Lastly,  let  us  hint  at  the  result  of  this  confident  hope. 
Let  the  context  instruct  us. 

First,  this  confident  hope  breeds  inward  joy.  The  man  that  knows 
that  his  hope  of  glory  will  never  fail  him  because  of  the  great  love  of 
God,  of  which  he  has  tasted,  that  man  will  hear  music  at  midnight ; 
the  mountains  and  the  hills  will  break  forth  before  him  into  singing 
wherever  he  goes.  Especially  in  times  of  tribulation  he  will  be  found 
"rejoicing  in  hope  of  the  glory  of  God."  His  profoundest  comfort  will 
often  be  enjoyed  in  his  deepest  affliction,  because  then  the  love  of  God 
will  specially  be  revealed  in  his  heart  by  the  Holy  Ghost,  whose  name 
is  *^  the  Comforter."  Then  he  will  perceive  that  the  rod  is  dipped  in 
mercy,  that  his  losses  are  sent  in  fatherly  love,  and  that  his  aches  and 
pains  are  all  measured  out  with  gracious  design.  In  our  affliction  God  is 
doing  nothing  to  us  which  we  should  not  wish  for  ourselves  if  we  were  as 
wise  and  loving  as  God  is.  0  friends !  you  do  not  want  gold  to  make  you 
glad,  you  do  not  even  need  health  to  make  you  glad ;  only  get  to  know  and 
feel  divine  love,  and  the  fountains  of  delight  are  unsealed  to  you — you 
are  introduced  to  the  banquets  of  felicity. 

This  brings  with  it  the  grace  of  holy  boldness  in  the  avowal  of  our 
hope.  Christian  people  do  not  often  enough  show  worldlings  the  joy  of 
their  hope.  We  do  not  wear  our  best  liveries,  nor  say  enough  of  the' 
joy  of  being  in  the  Lord's  service,  nor  speak  enough  of  the  wages  which 
our  Lord  will  pay  at  the  end  of  the  day.  We  are  as  silent  as  if  we  were 
ashamed  of  our  hope.  We  even  go  mourning,  although  we  have  reason 
to  be  the  happiest  men  on  God's  earth.  I  fear  we  have  not  enough 
experience  of  divine  love  shed  abroad  in  our  hearts.  If  the  perfume 
were  within,  it  would  be  perceived  by  those  who  are  around  us.  You 
pass  a  factory  of  perfume,  and  at  once  perceive  that  sweetness  steals  abroad. 
Let  us  make  worldlings  know  the  fragrance  of  our  joyous  hope :  especially 
let  us  tell  those  who  seem  most  likely  to  laugh  at  us  ;  for  we  have 
learned  by  experience  that  some  of  these  are  most  likely  to  be  impressed. 
Often  has  a  new  convert  written  to  a  worldly  friend  to  tell  him  of  his 
great  change  and  of  his  new  joy,  and  that  worldly  friend  has  put  the 


824 


METROt>OLITAN  fABERNACLB  PITLPIT. 


letter  aside  with  a  sneer  or  a  jest ;  but  after  a  while  he  has  thought 
it  over,  and  he  has  said  to  himself,  "  There  may  be  something  in  it.  I 
am  a  stranger  to  this  joy  of  which  my  friend  speaks,  and  I  certainly 
need  all  the  joy  I  can  get,  for  I  am  dull  enough."  Let  me  tell 
you  that  all  worldHngs  are  not  such  fools  as  some  would  take  them 
for  ;  they  are  aware  of  an  unrest  within  their  bosoms,  and  they  hunger 
after  something  better  than  this  vain  world  can  give  them ;  so  that 
it  frequently  happens  that  as  soon  as  they  learn  where  the  good  is 
they  accept  it.  Even  if  they  do  not  hunger,  I  do  not  know  any 
better  way  of  making  a  man  long  for  food  than  yourself  to  eat.  The 
looker-on  feels  his  mouth  water  :  an  appetite  arrives  on  a  sudden.  In 
the  parable  of  the  prodigal  son  the  servants  were  ordered  to  bring  forth 
the  best  robe  and  put  it  on  him,  and  to  put  a  ring  on  his  hand,  and 
shoes  on  his  feet :  but  the  father  did  not  tell  them  to  take  the  son  and 
make  him  eat.  What  he  said  was,  "  Let  us  eat  and  be  merry."  He 
knew  that  at  the  sight  of  others  feasting  his  hungry  son  would  fall  to. 
When  you  who  belong  to  the  divine  family  eat  and  drink  in  happy  fel- 
lowship, and  are  merry  with  the  Lord  in  feasting  upon  love  divine,  the 
poor  hungry  brother  will  desire  to  join  you,  and  he  will  be  encouraged 
to  do  so. 

Come,  then,  you  that  have  a  hope  of  glory  ;  let  all  men  see  that  you 
are  not  ashamed  of  it.  Act  as  decoy  birds  to  others  :  let  the  sweet 
notes  of  your  happy  life  charm  them  to  Jesus !  May  the  Lord  cause  you 
to  spread  abroad  what  he  has  shed  abroad,  and  may  that  which  per- 
fumes your  heart  also  perfume  your  house,  your  business,  your  conversa- 
tion, and  your  whole  life  !  May  we  so  enjoy  true  godliness  that  we  may 
never  bring  shame  upon  it,  nor  feel  shame  concerning  it ! 


Portions  of  Scripture  read  before  Sermon — Romans  v.  1 — 11 ; 

Psalm  Ixxi. 


Hymns  from  "Our  Own  Hymn  Book'— 457,  782,  250. 


By   C.   H.  SPURGEON. 
THE  GOSPEL   FOR  THE  PEOPLE. 

Sixty  Short  Sermons,  with  a  Sketch  of  Mr.  Spurgeon's  Life,  and 
Fourteen  Portraits  and  Engravings,  with  Preface  by  Pastor  Thomas 
Spurgeon.    Cloth  Gilt,  5s. 

These  Short  Sermons  have  been  selected  from  the  Series  with  a  vjew  to 
their  being  used  in  Mission  Halls,  and  other  similar  places.  They 
are  about  half  the  length  of  the  ordinary  Sermons. 


6 


UNIVERSITY  OF  ILLINOIS-URBANA 


